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MIRACLES AND SCIENCE. 




EDWAEIJ STRACHE 



AUTHOR OF " HEBREW TOL1TICS IN THE TIMES OF SARGON 
AND SENNACHERIB." 



' He fought his doubts and gathered strength, 
He would not make his judgment blind." — In Memouiam. 



n 



a 



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LONDON: 

LONGMAN, BROWN, GREEN, AND LONGMANS. 
1854. 



<b1 



Lonoon : 
A. and G. A. Spottiswoode, 

New-street- Square. 



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*7^ 



ADVERTISEMENT. 



In the following pages I have endeavoured to 
ascertain the results at which a man who holds 
the Christian Faith is likely to arrive, if he 
honestly investigates the Miracles of the Bible 
by the methods of modern Science : and to vin- 
dicate the duty, rather than the bare right, of 
the Free Enquiry and Free Discussion which 
such an investigation involves. 



CONTENTS. 



INTRODUCTORY DIALOGUE. 

i 

Modern Science and the Bible. — M. Comte's Goddess 
Humanity. — Christianity or Atheism the real 

alternative. —The Sphinx and her riddle M. 

Comte's three stages of knowledge : the theological, 
the metaphysical, the positive. — Scepticism me- 
taphysical, not positive. — Is the Bible a i*evela- 
tion ? — The question answered by the positive 
method. — Mr, Mill's Canon on Miracles. — Burke 
and Arnold on the Anglo-Saxon Miracles. — No 
short way to knowledge on this more than on any 
other subject - 

CHAPTER I. 

Inquiry proposed New Testament Miracles. — 

The Resurrection of Christ and its " Adequate 
Cause." — The Incarnation. — Raising the dead.— 



VI CONTENTS. 



Page 



Casting out devils. — The loaves and tishes. — The 
Gift of tongues. — Ecclesiastical Miracles. — 
Answers to prayer. — Providence - - 24 

CHAPTER II. 

Miracles of the Old Testament. — Argument for 
them, and objections to it. — Comparison with the 
ecclesiastical miracles. — Practical results of the 
orthodox belief. — ■ Early Hebrew literature com- 
pared with that of other nations. — Grote and 
Miiller. — Decay of other faiths : permanence of 
the Christian. — Revelation does not imply a 
book miraculously free from errors. — Results of 
the method proposed - - - 49 

CHAPTER III. 

Application of the method to particulars. — The 
Bible text. — Astronomy. — Creation of the world. 
— Geology. — Ethnology. — Adam and Eve. — 
The Temptation. — The Fall. — Confusion of 
tongues. — Early historical books. — The sun and 
moon standing still. — Relation of Hebrew Mi- 
racles to modern history - - - - 70 

CHAPTER IV. 

Objections. — The old doubt recurs. — Scepticism. — 
Powers of real investigation vary with individual 



CONTENTS. Vll 

Page 

minds. — Man and knowledge twofold, personal 
and social. — New truths originate with the in- 
dividual. — Free discussion not dangerous. — 
Scepticism not kept out by articles and bibliolatry. 

— Our political freedom and spiritual despotism. 

— Science will establish the faith in Christ more 
firmly than ever - 96 



MIRACLES AND SCIENCE, 



INTRODUCTORY DIALOGUE 

BETWEEN 

THE AUTHOR AND A FRIEND. 

Modern Science and the Bible. — M. Comte's Goddess Hu- 
manity. — Christianity or Atheism the real alternative. — 
The Sphinx and her riddle. — M. Comte's three stages of 
knowledge : the theological, the metaphysical, the positive. — 
Scepticism metaphysical, not positive. — Is the Bible a re- 
velation ? — The question answered by the positive method. 
— Mr. Mill's Canon on Miracles. — Burke and Arnold on 
the Anglo-Saxon Miracles. — ISTo short way to knowledge on 
this more than on any other subject. 

Friend. Do you really think, as you said 
yesterday, that Christianity and the Bible ought 
to be investigated, and their truth tested, by 
the same methods of positive science as we 
employ in astronomy or chemistry ? 

Author. Perhaps I said must, not ought. 

B 



Z MODERN SCIENCE AND THE BIBLE. 

Do not you philosophers teach us that our 
business is with necessary and invariable se- 
quences, and that by observation of these in the 
past and present we may predict the future 
ones ; but that with final causes we have no- 
thing to do ? 

F, If you are in earnest, you must know and 
feel too, as I do, that the important point is 
whether must and ought can go together here. 
If you, still claiming to be a Christian, hold 
that your faith may, as well as must, be tested 
by the methods in question, you hold that it 
will stand the test : if, on the other hand, you 
only mean that the process is inevitable, you 
mean that we have no eventual prospect before 
us but Atheism. 

A. You don't think, then, that when the 
world has outgrown Christianity as well as 
Paganism and Judaism, it will advance to a 
higher faith of Theism, or Pantheism, or Posi- 
tivism realised in the Worship of the Goddess 
Humanity ? * 

* M. Auguste Comte, best known by his System of 
Positive Philosophy translated by Miss Martineau, for- 
mally announces himself as the " Founder of the Reli- 
gion of Humanity " in his Catechisme Positiviste, Systeme 



M. COMTE S GODDESS HUMANITY. 6 

F. I cannot understand how a man can make 
real progress in the methods of physical science, 

de Politique Positive, and other works. The Catechisme 
(which is well worthy the study of all " positive philo- 
sophers") is not a mere philosophical system, but an 
elaborately detailed scheme for the worship of the 
goddess humanity, who consists of all worthy men and 
domestic animals (p. 31.) after they have passed through 
death into the only immortality which "Positivism" 
recognises, — namely, that of abiding in the minds and 
hearts of those still alive. 

This "New Supreme Being" is finally to supersede 
the God whom men have hitherto believed in, though 
"sans oublier jamais ses services provisoires" (p. 382.) : 
and M. Comte sets forth the new Faith and Church of the 
Goddess at large under the heads of Doctrine, Worship, 
and Government. The morality of the Doctrine, based 
on the maxim " Live for others" is indeed most noble. 
The Worship prescribes nine sacraments (p. 193.) ; pub- 
lic festivals and liturgies, with appropriate calendars of 
saints'-days ; daily private and family prayers to the 
Goddess — for the former of which, to be offered up at 
three stated times, there are ample directions (p. 189.); 
and for the latter a reference to a collection of prayers 
already drawn up for every day of the week, by " one of 
the young brethren" (p. 215.). The Ecclesiastical Go- 
vernment provides a complete hierarchy, from the " High 
Priest of Humanity who will naturally reside in Paris'* 
(p. 262.), on a salary of 60,000 francs (2400/.) besides his 
expenses, to the lowest class, who will begin with 3000 
francs (120/.) and without the parsonage house provided 
for the order above them (p. 260.). The fabric of the 
churches and the payment of the clergy's salaries (p. 311.) 
b2 



4 CHRISTIANITY OR ATHEISM. 

or in the mental discipline which those methods 
both demand and produce in its students, and 
not ere long arrive at the conclusion that all 
our modern theological "isms" are metaphy- 
sical entities with no corresponding realities. 
It may be a paradox ; but I find my own mind 
urged irresistibly in this direction by physical 
science, even while I feel that it excites in me 
a lively sense that there must be a Creator of 
this wondrous universe. 

A. And I may say that all I know of history 
and society leads me to the like conclusion. 
Theism is the result of a man having more 
heart than head, however active the latter may 
be. A really persistent logic will inevitably 
bring him to the conclusion that before and 
within him is what the Bible calls Faith in 
Christ, or else a sheer blank. 

F. You speak as cheerfully as if you had no 
fear of this sheer blank being your own lot. If 
such is your confidence, would that you could 

will be under the charge of the Bankers, who, as M. 
Comte's readers know, will hold the chief temporal rule 
in the Regenerated Republics which before the end of 
the 19th century are to replace the present European 
" Anarchy." 



THE SPHINX AND HER RIDDLE. 5 

give me a share, or rather that you could show 
me that it is well founded and therefore such 
as I can get at for myself. Every new step 
in science, every new proof of the universal ap- 
plicability of the methods of science, brings me 
more nearly face to face with a Sphinx whose 
riddle I must answer or be devoured ; and I 
am already too near either to keep up my own 
courage, or to seem to keep her off, by whistling 
orthodox traditions, be they derived from never 
so many Popes or Churches. I can only say 
with Ajax : — 

" O King, O Father, hear my humble prayer ! — 
If I must perish, I thy will obey ; 
But let me perish in the face of day !" 

A. What is the riddle ? 

F. How to reconcile the faith which I learnt 
at my mother's knee, and without which I feel 
that life would be worthless, with an honest 
unflinching application to the Bible of that 
method of investigation which Bacon taught us 
to employ with Nature, and which I need not 
tell you is now known to be no less really, 
though not so easily, applicable to Man, social 
or individual. If you can help me to solve the 
b3 



b TRUTH BEFORE ALL THINGS. 

problem, in God's name do so : for it is a ter- 
rible one to me. 

A. In God's name David slew Goliah with 
a pebble. God's Name is Truth. If Truth 
bids you follow to the bottomless pit, go : you 
will find God there. If the most orthodox tra- 
dition offers to lead you to Heaven, refuse : for 
you will not find Him by that path. Let me 
cap your Homer with Tennyson : — 

" Therejives more faith in honest doubt, 
Believe me, than in half the creeds. 
He fought his doubts and gathered strength, 
He would not make his judgment blind, 
He faced the spectres of the mind 
And laid them : thus he came at length 
To find a stronger faith his own ; 
And Power was with him in the night, 
Which makes the darkness and the light, 
And dwells not in the light alone, 
But in the darkness and the cloud." 

F. I hear these vague generalities often 
enough from my neighbours, and have tried to 
get a meaning out of them till I am tired. 
Dare you come to particulars — for in these the 
real difficulty lies ? Dare you apply the scientific 
method fairly to the Bible ? 

A. I have thorough faith in the method, 



m. comte's law of progress. 7 

though not much in my own skill in applying 
it. When I do find myself on that king's high- 
way I fear neither man nor devil, not even 
your Sphinx though I see her daily devouring 
many " with privy paw," and know the feel of 
her grip myself. Propound a subject, and then 
let us apply the method and see where it will 
lead us to. 

F 1 . Comte asserts as the fundamental law of 
the progress of human knowledge that it has 
three stages — the theological, the metaphysical, 
and the positive : is this true ? 

A. Wiser men than I recognise the merits 
of the statement. But there are certain ampli- 
fications of the original which you have omitted, 
and especially the assertion that the three 
methods are radically opposed and exclude each 
the other, which I must (with unfeigned respect 
for M. Comte's genius) demur to. Mr. Mill 
has entered a protest on behalf of Psychology, 
or a Science of mind, the successful mainte- 
nance of which will show that there is a perma- 
nent as well as a transitory element in the 
metaphysical stage : and I offer a like protest in 
behalf of the existence of a permanent Theolo- 
b4 



8 DO HIS THREE STAGES EXCLUDE EACH OTHER ? 

gical element in all periods, which M. Comte's 
law, as he states and applies it, not only takes no 
cognisance of, but denies, notwithstanding a 
body of facts as extensive and important as those 
which it does so well explain. In no age or 
country has religious belief been merely such as 
M. Comte asserts or assumes : along with that 
belief in an arbitrary Divine will which alone he 
recognises there has always existed another 
quite different belief which his law cannot pos- 
sibly be made to account for. 

F. The existence of the belief does not prove 
the reality of its supposed objects. 

A. No : but it proves some defect in the law, 
or its application, if this must ignore the belief 
in order to maintain its own truth. I think 
that it would be very difficult to overrate the 
importance of M. Comte's discovery : but 1 am 
not the less confident that it only needs an equal 
master of Positive Science to show us that there 
has always been a law of theological growth as 
well as decay at work ; and that when those facts 
which are not the less real because they have 
been overlooked by the one philosopher shall be 
scientifically handled by the other, the old faith 



GROWTH AND DECAY IN RELIGIOUS BELIEF. 9 

in God and in Christ will be established as it 
never has been yet. 

F. iC Ay, Sir, but 'While the grass grows :' "— 
It is but mockery to tell me to wait for this 
supposed Christian philosopher. 

A. Gibbon wrote the Decline and Fall of the 
Roman Empire ; but the unwritten Rise and 
Progress of the Nations out of that Empire is 
not a less matter-of-fact history, and every man 
may get a tolerable knowledge of it for practical 
purposes though it has no Gibbon. I could 
reproach our sworn teachers bitterly enough 
for their disregard of all the real doubts and 
difficulties of thinking men in the present 
day : but, after all, every man must think for 
himself, and he who reasons on a sufficiently 
broad base of facts need not fear the result. 
If you choose to take the phrase " positive 
investigation" in a merely technical and pro- 
fessional sense, and insist on excluding from 
your field of vision all facts which do not fall 
within that sense, you may and will no doubt 
get rid of the Christian faith, with its Bible and 
its God, as completely as Strauss or Comte or 
their followers do. The orthodox howling and 



10 SCEPTICISM METAPHYSICAL, NOT POSITIVE. 

hooting with which we are accustomed to put 
down our sceptics, naturally gives an honest man 
like yourself a bias in their favour : but you 
must not let this, nor yet the noble moral and 
even religious earnestness of so many of them, 
blind you to their intellectual one-sidedness, and 
their unconscious habit of ignoring or denying 
all facts which do not fit their theories, and of 
supposing that the discussion is about opinions 
when it relates to facts. Did you ever know a 
sceptic who did not found his negative argu- 
ments upon the assumption that Christianity is 
a system of opinions which neither he nor his 
orthodox opponents have ever thought of de- 
riving from, or verifying by, facts ? Or if you 
fairly compare Neander's Life of Christ with 
that of Strauss, or with Mr. Newman's book on 
the Soul, or M. Comte's Catechisme, must you 
not admit that the first is the only properly 
"positive" or scientific work, and that the con- 
structive efforts of the others, however able in 
their way, savour strongly of the "metaphy- 
sical" stage. 

F. Well, give me an example of the mode in 
which you maintain your own position. You 



IS THE BIBLE A REVELATION? 11 

say the Bible is a Revelation, the sceptic says it 
must be treated like other books. 

A. I would there were more hope of its being 
soon treated like other books, either by him or 
by us. Sick people and old women in cottages 
read the Bible with a deep and earnest feeling, 
which suits their spiritual wants as really as 
the wants of a cultivated scholar's mind are met 
here and there by reading Homer or Horace. 
But a very great part of our orthodox Protestant 
reverence for the Bible is a scandalous Fetish- 
worship. We make an idol of the book, and 
we treat it much as other idolaters treat their 
gods, which they kick and cuff till they answer 
them. And the sceptic, naturally supposing 
that we know our own books best, follows our 
example. Where do you find the Bible treated 
by its worshippers with the genuine reverence 
with which a Midler or a Niebuhr treats his 
classical authorities ? 

F. Well, but what dioyou say ? Is the Bible 
a Revelation ? Can you maintain this, if you 
submit the matter to fair, positive, investigation? 

A. Tell me the tests. 

F. Mr. Mill, whom you must of course accept 



12 ANSWER BY THE POSITIVE METHOD. 

as the proper authority on the subject, says that 
in the present state of science there are three 
stages of investigation necessary to complete the 
process of scientific inquiry : — Induction of the 
law involved in the simple facts which are within 
reach of direct observation ; Deduction of the 
more comprehensive law which is required for 
the explanation of classes of facts beyond our 
immediate reach ; and, lastly, Verification of this 
deduction, by comparing it with the facts and 
ascertaining whether it does explain them all. 

A. Nothing can be clearer. Let the claim 
of the Bible stand or fall by this test. I give 
up what Comte's formula would designate as the 
" theological " notion that the Bible is a magical 
or quasi magical work, produced by God's em- 
ployment of certain men's minds and pens in a 
manner which I must call not super- but sub- 
natural : I give up the "metaphysical" notion that 
Revelation and Inspiration are entities : and I 
come to the few simple facts which are within my 
own observation and power of experiment. Does 
the Bible reveal anything to me which I not only 
have not learnt by any other means, but which 
every experiment and observation that I have 



FACTS DISTINGUISHED FROM OPINIONS. 13 

made leads me to conclude I could not have learnt 
by any other means ? I say it does : that it 
reveals, or unveils, to the eye of my reason 
certain facts of a spiritual world and life, and 
that it assists and enables me to effect the induc- 
tions requisite for ascertaining the laws (the em- 
pirical laws if you please) which govern those 
facts. 

F. What if I deny that are they facts ? What 
if I assert that they are only acts of your own 
consciousness, projected forms of your own imagi- 
nation, to which you from unconscious prejudice 
and habit give the force of objective realities? 

A. Ah ! we have got to the bottom at last. 
Mere logic-chopping is only fit for school-boys : 
you and I are old enough to know that it is not 
in drawing inferences but in sifting premisses that 
the main business of thinking and reasoning 
consists. All astronomy is based on the fact that 
there is a Sun and an Earth : if you have never 
seen either, or have doubts whether your eyes do 
not deceive you, you must re-investigate the point 
for yourself, and come to a decision on it too, 
before you can profit even by the wisdom of a 
Newton. And so it is with this matter of 



14 DEDUCTION AND VERIFICATION. 

Revelation. You must first get at the simple 
fundamental facts by your own observation, 
which is the only way possible. If you accept 
the sceptical platform and discuss the subject as 
one of opinions, you are like the Jesuits who 
published Newton's Principia as an ingenious 
hypothesis on which to exercise the wits, though 
they recognised the right of the Church to 
deny the facts. 

F. You mean then to say that there is a 
spiritual world and life to which both God and 
man belong, and which exist irrespectively of our 
cognisance of them : that in practice one man 
has and another has not such cognisance : that 
you assert such cognisance for yourself, and say 
that it was the Bible that gave it you ? 

A. Yes : the Bible so far explains the facts as 
to enable my reason first to see plainly that they 
are facts, and then that they stand in an intelli- 
gible sequence and relation to each other, that is, 
are governed by a law. 

F. But an empirical law only, and which 
may be superseded by wider investigations ? 

A* Which empirical law, arrived at by induc- 
tion from the facts within my direct cognisance, 



CHRISTIAN THEOLOGY A POSITIVE SCIENCE. 15 

the Bible next shows me how to apply by the 
deductive method to the whole subject :- — to the 
appearance or non-appearance in other men of 
the phenomena which I have first noticed in 
myself; to the relations in which men stand to 
each other ; and to the relations in which they 
stand to God and God to them. 

F. And then you conclude that the history 
of the World and the Church supplies you with 
an adequate verification to complete your scien- 
tific process ? 

A. The verification, from the very nature of 
the problem, cannot be complete in this life. 
One of our main deductions is the reality and 
continuance of a life over which death has no 
power ; and this can only be verified by those 
who have passed through death. But I do say 
boldly that the verifications are ample already, 
and every day adds to them. No facts in any 
other science have been established by any such 
amount of " binding and pressing, torturing and 
questioning" (to use Bacon's phrases) as have the 
facts of Revelation and Inspiration ; only the 
subjects of the question have not been metals or 
gases but the souls and bodies of men and women 



16 MIRACLES. 

and children, for two, nay four, thousand years. 
But observe that I claim the character of 
positive science for Christian theology, and 
that I do not pretend to know anything about 
either Final Causes or absolute, as opposed to 
relative, Truth. I assert nothing more than the 
existence and relations of certain invariable se- 
quences of facts. 

F. Still I say let us come to closer quarters : 
Your " positive" view of Revelation deals with 
wide generalisations, but will your method 
answer equally with the specific case of Miracles ? 

A. I am ready to try : but remember that I 
shall shrink from no heterodoxy into which that 
method fairly leads me. 

F. Then let us take Mr. Mill's Chapter on 
Miracles as our starting-point. Every thing 
which he excludes from the issue may be safely 
excluded by us, or by any one else who in our 
day feels and knows that his faith must be based 
on reason or it cannot stand at all. 

A. Well, state you own position as to Miracles. 

F. It is this : — The laws of nature are in- 
variable in their operations, and the same effects 
must be constantly expected from the same 



MR. mill's canon. 17 

causes : but on the other hand if there be an 
Author of those laws, who still retains the 
power by which He originally imposed them, 
He may at any time suspend their operation if 
He will ; nor would it be contrary, but accord- 
ing, to reasonable and scientific expectation and 
probability that He should so suspend them for 
an adequate cause.* 

A. Because such a suspension of a given law 
of nature would in fact indicate the introduction 
of a new cause replacing that previously in ope- 
ration, and not an irregular action of existing 
causes ; and so it would at bottom be no con- 
tradiction but a new assertion of the old uni- 
versal law of the invariable sequence of the 
same effects from the same causes ? If there- 
fore there can be in any case this adequate 
cause for a miracle, then the actual occurrence 
of a miracle in that case would be satisfactorily 
established by the same amount of historical evi- 
dence as would establish any ordinary natural 
event ? A very clear example of the deductive 
and verificative branches of our method. 

* Mill's System of Logic, vol. ii. chap. 25. 
C 



18 DEFECT IN PALEY'S AKGUMENT. 

F. Yes : but can you produce an "Adequate 
Cause " for the Bible miracles ? It must be an 
induction from facts which are patent to obser- 
vation and experiment ; and not a metaphysical 
hypothesis, or a theocratic injunction : and till 
you produce this, I cannot listen to any histori- 
cal evidence to prove that miracles have occurred. 
I have tried hard and long to do so : the man 
who sees the pit of Atheism before him wants no 
orthodox divines to stimulate his desire to put 
off the terrible leap as long as possible. But it 
will not do. I see and feel a certain apparent 
force in the argument which Paley, and which 
a greater master of historical criticism than 
Paley (I mean Niebuhr himself) has drawn 
from such facts as the Apostles' simplicity, 
straightforwardness, disinterestedness, and rea- 
diness to die for their cause. But I am too 
soon reminded that the difficulty is only pushed 
out of sight to re-appear in a moment : the 
world may stand on the elephant and the ele- 
phant on the tortoise, but what does the tortoise 
stand on ? The evidence Paley and Niebuhr 
insist on does, as they say, possess a degree of 
credibility which is rarely predicable of evidence 



ANGLO-SAXON MIRACLES. 19 

about ordinary events ; but it lacks it in hind. 
In reading Herodotus, Livy , or Bede, we be- 
lieve the facts which are in harmony with the 
laws of nature, and (with a reasonable suspen- 
sion of judgment as to facts which may be ex- 
plainable by natural causes not known to us) 
we disbelieve the miracles as a matter of course, 
though we have just the same historical autho- 
rity for the one as for the other. And though 
ordinary Protestants take for granted that there 
is a plain line of demarcation between Bede and 
the Bible, I confess myself unable to answer 
Dr. J. H. Newman when he tells us that we 
are bound to believe the ecclesiastical miracles 
on the same grounds as we receive the Bible 
miracles on. 

A. Do you remember what Burke and Ar- 
nold say of the miracles in Bede ? 

jP. No. But surely, neither believed in them ? 

A, I don't think they did, though each de- 
clines to pronounce peremptorily. But Burke's 
argument, which Arnold adopts, is that if 
the miracles recorded by the early historians 
were necessary to the conversion of the Anglo- 
Saxons it is reasonable to believe that they were 
c2 



20 RETURN TO THE QUESTION OF FACT. 

wrought ; for that it is impossible to look at the 
political and social results of that conversion, 
not only to England but to the world, and not 
admit that it was worthy to be effected by any 
necessary means. 

F, They too then completely adopted the 
idea of Mill's " Adequate Cause :" but what I 
want is the Fact. Is not our positive science 
with its exact methods reducing the Bible mi- 
racles to the same ideal and hypothetical condi- 
tion as Burke seems to have left those of Bede 
in? 

A, The method must be right if we are 
using it rightly ; for it is a simple examination 
of facts. I think it will compel us to abandon 
many superstitions both ancient and modern 
about miracles. It will compel us to bring 
into clear light and thorough distinctness the 
statements and the meaning of the Bible lan- 
guage when it uses the words " powers " and 
"signs " which our translators habitually render 
" miracles :" — for though there are no doubt 
some instances in which " miracle " is the proper 
version of the word ; and though even where this 
is not the case we must not evade the question 



BIBLICAL CRITICISM IN ITS INFANCY. 21 

whether the original writer did not himself 
believe in miracles, both generally and in the 
particular case, in the same sense as his trans- 
lator did ; yet an important confusion has 
been made by our translators, and one which 
certainly indicates a mixture of superstition 
with their faith. In other instances it will coin- 
pel us to wait for further critical investigation 
before we can say what the facts, the actual oc- 
currences, were which the narrator describes : — 
for it is only a few of the highest class of Chris- 
tian commentators in Germany (I fear I can- 
not say there are any in England) who, under 
the pressure of the destructive criticism of their 
opponents are beginning to see that in order to 
understand a statement in the Bible we must be 
able to understand what actually happened, and 
not merely that it was something which though 
unintelligible must have been very good because 
it is in the Bible. And therefore on this sub- 
ject, as in the physical sciences, we and pro- 
bably our children must be content to suspend 
our judgment as to many of the facts which are 
still obscure but may be expected to be cleared 
up by repeated and persevering efforts of suc- 
c 3 



22 NO SHORT WAY TO KNOWLEDGE ON THIS 

cessive investigators. But I am convinced that 
we may already, if we choose, see enough of 
the law of miracles and its working to explain 
the more important phenomena ; and especially 
to throw a flood of light upon the so-called Old 
Testament Miracles and show them to have a 
worth which is wholly lost to us as long as we 
adhere to the old superstitious notions about 
them. 

F. If you can show me this in any tangible 
matter of fact detail, we shall be coming nearer 
the point than I yet see much hope of. 

A. You must not forget that I do not en- 
gage to do more than follow out the scientific 
method of investigation in a few instances, in 
order that you may judge for yourself whether 
the fair results are such as I suppose. For 
pardon me if I remind you that no man can 
provide another with a concise compendium of 
rational Christianity ready-made to save him 
the trouble of thinking farther for himself. 
There is no short cut to knowledge on this sub- 
ject more than on any other. " Happy " indeed 
€< is the man that fmdeth wisdom, and the man 
that getteth understanding : she is more precious 



MORE THAN ON ANY OTHER SUBJECT. 23 

than rubies, and all the things thou canst desire 
are not to be compared to her : she is a tree of 
life to them that lay hold on her:" — but they 
only do find her who " seek her as silver, and 
search for her as for hid treasure." 

If you will allow me I will send you a paper 
which will go into some of the points our con- 
versation has touched upon ; and we may after- 
wards be able to renew our discussion with more 
advantage. 

F. I am ready either to read or talk so that 
the matter be but to the purpose ; for as I have 
told you the subject has to me the interest of 
life and death. 

A. And to me too I hope. 



c 4 



24 NEW TESTAMENT MIRACLES. 



CHAPTER I. 

Inquiry proposed. — New Testament Miracles. — The Re- 
surrection of Christ and its " Adequate Cause." — The In- 
carnation. — Raising the dead. — Casting out devils. — The 
loaves and fishes. — The Gift of tongues. — Ecclesiastical 
Miracles. — Answers to prayer. — Providence. 

I propose to inquire what will be the practical 
result of applying to the Miracles of the Old 
and New Testament, the canon of Mr. Mill 
that a miracle is credible, but only credible, 
when we can show an Adequate Cause for its 
occurrence as well as ordinary historical evi- 
dence that it did occur. 

In such an inquiry the general rule that every 
subject is best understood by the examination 
of its completest specimens directs us to the 
miracles of the New Testament : and first 
among these to the Incarnation and the Resur- 
recti on of our Lord. 

The New Testament every where asserts, and 
all Christians in all times confirm the assertion 



CHRIST GOD AND MAN. 25 

as being that of a fact, that the spiritual man 
discerns spiritual realities as the natural man 
does natural things, and that this power enables 
him to reply in the affirmative to the question 
which the Apostle puts to the Corinthians 
— " Know ye not of your ownselves how that 
Jesus Christ dwelleth in you except ye be re- 
probates ? " That is, that every Christian man 
who has not renounced his birthright knows of 
his ownself— by direct personal acquaintance 
with the fact as a fact, and not by mere logical 
inference and opinion deduced from statements 
in the Bible or by the Church — that his God 
and his Lord is actually present with him in 
his inmost heart, and there dwelling in commu- 
nion with him : that this God and Lord is the 
same with the Man Jesus whose life and death 
in Judea the Gospels relate : and that this 
latter fact — that the man Jesus was God 
taking on Himself the nature of man ■— is not 
a fact believed by the Christian in spite of his 
reason and by some credulous submission to an 
oracular and otherwise unintelligible authority, 
but a fact of which the outward and historical 
parts are in entire and intelligible accordance with 



26 CHRISTIAN CONSCIOUSNESS 

the inward and spiritual, and of which the rea- 
sonableness and the agreement with all that his 
reason makes him cognisant of upon any other 
subject whatever become more certain and more 
clear in all their details in proportion as he be- 
comes familiar with them. 

Whether this spiritual discernment or " Chris- 
tian consciousness" on which the whole argu- 
ment depends be itself a fact, or a chimerical 
fancy, must be decided by the usual methods of 
investigation. I will only observe that he who 
does investigate this as he would any other form 
of human knowledge or consciousness, and who 
therefore, in as far as he requires the evidence of 
others, seeks it from the most enlightened and 
not the most incompetent informants, will find 
that from the first assertion of the fact by Christ 
himself down to its maintenance by the Nean- 
ders and Maurices of our own day, the operation 
of all the ordinary laws of the human mind is 
recognised in whatever they teach of its pre- 
sence or absence, its development or decay. 
With that exclusion of final causes and restric- 
tion within the limits of cognisable phenomena 
which positive science demands, they declare that 



NO CHIMERICAL NOTION. 27 

we " cannot tell whence it cometh nor whither 
it goeth," but that this consciousness is almost 
invariably awakened under the conditions of 
Christian education ; that, like every other form 
of consciousness, it requires habitual culture for 
its mature development and continued activity, 
which fails wherever this is neglected as it com- 
monly is under the distractions of business or 
pleasure ; that it is frequently re-awakened from 
this inaction or decay by some event — a sickness 
or a marriage, a birth or a death— which breaks 
the chain of worldly routine ; and that it is 
seldom wholly and finally extinguished, as most 
men feel and show, at intervals through life, by 
a sense of their loss of it and desire for its re- 
covery as something which their inmost heart 
tells them to be more precious than all their pos- 
sessions, even though they may not have earnest- 
ness and energy enough to form anew those 
mental and moral habits by which it — like every 
other kind of rational and moral knowledge — 
can alone be held. 

But to return to the argument : he who has this 
faith and knowledge " of his ownself " not only 
finds no difficulty in believing that He who 



28 "adequate cause" of the resurrection. 

was God as well as man could not be held by 
the bonds of death but did at His own will rise 
again from the dead, but the difficulty would be 
not to believe it : for he finds that this resurrec- 
tion does enter into rational and intelligible com- 
bination with all the facts of his own spiritual 
life just in the way which St. Paul and the other 
writers of the New Testament explain in what 
we may call their philosophy of the Gospel. 
In a word, the Christian has that amount of 
ordinary historical testimony to the fact of the 
Resurrection which would establish any non- 
miraculous event, and he has the adequate 
cause for God's suspending the laws of nature 
which makes such testimony valid when the 
event is miraculous. 

The adequate cause for the miraculous Incar- 
nation of Jesus Christ is not opened out and 
illustrated by the Epistles as that of the Resur- 
rection is : and it would seem (if we are not 
misled by fragmentary statements) that so pro- 
found a philosopher as Coleridge doubted the 
former even when his belief in Jesus Christ 
the only begotten Son of God was become the 
basis of his whole philosophy speculative as well 



THE MIRACULOUS INCARNATION. 29 

as practical. But apparently this doubt of 
Coleridge was one of the many instances of that 
defect in his mind which led him positively to 
dislike to find ideas realised in facts : and I be- 
lieve the like defect will be found accompany- 
ing and explaining the like doubt in other cases, 
and that there is always an unhealthy excess of 
metaphysical action in that state of mind which 
hinders the Christian from arriving in due time 
at the conviction that his reason not only admits, 
but demands, belief in the miraculous Incarna- 
tion as well as Resurrection. It is surely more 
difficult to conceive of the Creator of the world 
becoming a creature without, than with, a 
suspension of the law of ordinary generation, 
and more in accordance- with all the rest of the 
Christian's faith, that the Lord of the human 
race should have taken human nature on Him- 
self in the manner related in the Gospels of 
Matthew and Luke than that (being God as the 
argument assumes) He should have taken on 
Himself the person of a mere individual man, 
a son of Joseph as well as Mary. I need not 
repeat the arguments for the reasonableness of 
the idea of the Incarnation which have been 



30 DEMANDED BY REASON. 

deduced with so much ability by modern as well 
as old divines from the ancient belief of all 
nations that their heroes had some such super- 
human origin, and were therefore not the less 
but the more human — true heads and kings of 
men. Perhaps those are hardly less interesting 
which are suggested by modern geological and 
ethnological inquiries as to the introduction of 
new creations of animate or human species 
into the inanimate world while it is only 
keeping on its old routine : but to these we 
shall have occasion to recur. Another class 
of reasons is indicated by the position which 
Christianity, and Christianity alone, asserts and 
maintains for women, who in various ages and 
nations have been variously treated as the 
honoured or the degraded dependents of men, 
but never recognised to possess each a distinct 
and perfect human personality of her own ex- 
cept where it has been first recognised that the 
Lord of men derived an actual and perfect 
manhood from a virgin mother. And other 
reasons again, perhaps to most religious minds 
the weightiest of all, are those which regard the 
exclusion of the hereditary taint of sin which we 



EAITH ANTECEDENT TO MIRACLES. 31 

know does invariably accompany all ordinary 
parentage and births, however inexplicable the 
fact. 

These are only a few of the points of light and 
reason which begin to shine out as soon as we 
look at the In carnation from the ground of faith 
in Jesus Christ the Lord of our spirits. Let a 
man first become personally acquainted with 
Jesus Christ in his heart, and then he will be 
able to judge whether the Gospel records of 
His birth, as of His whole history, are reason- 
able and probable and to be believed on ordinary 
evidence. To this test accordingly we must 
bring all the other miracles of Jesus. Nor need 
we have any fears for the result : for our faith 
is antecedent to and independent of the miracles, 
which if they stand will stand because they are 
in harmony with that faith, and if they fall 
cannot shake what their fall will thus show them 
to have no real connection with. I would in- 
treat the truth-loving inquirer to look well to 
this : to see for himself the fact — for fact it is 
— that if his faith is faith in Christ it will 
suffer as little from his honestly and reverently 
doubting a particular miracle for which his 



32 EAISING THE DEAD. 

reason and conscience fail of supplying him with 
an adequate cause, even though his doubt is an 
error, as it would from the opposite error of 
supposing an event to be miraculous which was 
only the effect of natural causes unknown to him. 
I think indeed that the weight of fact and of 
reason is on the side of those who maintain that 
the more our Lord's miracles are examined and 
contrasted with the ecclesiastical and pagan 
miracles the more apparent does their essential 
fitness and reasonableness become : but as the 
really critical investigation of the facts — of the 
question in each case " What actually hap- 
pened" — is still in its infancy, I abstain from 
the language of dogmatism. 

The miracles of raising Lazarus and the 
Widow's son from the dead are liable to the 
special objection that the narrators might have 
honestly mistaken the appearance for the reality 
of death, and that this is the more likely as 
their simple statements seem to show that they 
had no suspicion that any accurate verification 
of the apparent fact was necessary : but this 
defect of evidence is, as far as I can judge, com- 
pensated for by the special fitness and proba- 



CASTING OUT DEVILS. 33 

bility that the Lord of life and death should 
have manifested His power by raising men from 
the dead ; and therefore my reason demands 
only the ordinary evidence that these men were 
really dead. 

The " casting out of devils" still waits (as far 
as I am aware) for the light which would be 
thrown upon it by a scientific medical investiga- 
tion of the opinion maintained by some theo- 
logians, that the phenomena of madness and 
its cure are best explained by the old Jewish 
belief of demoniacal possession. But however 
this point shall be eventually decided (and I con- 
fess that I myself expect it to be in the negative, 
and that the Church will eventually conclude 
that there was no more reason why Christ should 
have set right the received notions and employed 
scientific language on this subject than on that 
of the sunrise) it must be admitted that if the 
Lord of sanity and temperance did once walk 
the earth in human form He might be expected 
to have exercised with immediately effective 
results that power of infusing moral invigoration 
into the mentally or morally insane subject of 
His compassion, in the gradual exertion of 

D 



34 THE GADARENE. 

which consists the cure of all such diseases by 
wise and good physicians, and friends with the 
true spirit of physicians, in the present day. 
Notwithstanding the objections of Strauss, I 
must continue to think that in the most de- 
tailed of these narratives we may accurately 
distinguish the successive acts of the maniac and 
of Jesus with the reasons of them, and that both 
facts and reasons are in exact correspondence 
with the instances of madness and the methods 
of cure which may be witnessed now ; only that 
the curative power was divinely and miraculously 
intensified in the former case. The maniac in a 
sane interval, though with a morbidly heightened 
power of discerning what madmen now call " a 
master spirit" in their physicians, entreats Jesus 
to deliver him from his sufferings ; but on Jesus 
" commanding the unclean spirit to come out of 
him" the man's sane self-consciousness is imme- 
diately overpowered by a new access of mania in 
which he conceives himself as one with the evil 
spirit and as having a common interest with it 
in their non-separation : Jesus, to soothe the 
paroxysm and to re-awaken the sane conscious- 
ness of the man by drawing his thoughts to a 



THE LEGION OF DEVILS. 35 

point of human interest (just as the physician 
does now in such cases), asks him — the man not 
the demon — what his name is ; but the access is 
too strong, and the man answers in the demon's 
name, yet at the same time giving vent to the 
accumulated thoughts with which he had long 
brooded over the many forms of his own mental 
and moral vices, and the way in which as often as 
he had struggled to shake them off they had 
mastered him with the completeness with which 
he had seen, or knew he might one day see, the 
heathen legions of Rome put down any revolt 
of those who had once had a right to boast that 
they were the free and chosen people of God, 
It seems to me in accordance with all medical 
analogy to think with Olshausen that if the 
Saviour had put forth more immediate power the 
man's life must have sunk under the curative 
process : and so too I understand both our 
Lord's original admission and humouring of the 
man's fixed belief that he was possessed by a 
legion of devils, and His consequent permission 
to him to hunt the swine into the sea under the 
mad notion that so only could he reconcile his 
own deliverance from the devils with that interest 
d2 



36 WHAT HAPPENED TO THE SWINE? 

in their convenience which, from their long 
abode in himself, he supposed they had a right 
to claim. And though there may be some 
doubt what did happen as to the swine there is 
no reason, at least to those who treat the book 
like any other book, for setting aside that part 
of the story which is made out and intelligible. 
They will expect that the partial obscurity will 
one day not only receive, but give, light ; and 
even if this should be done by the discovery of 
some inaccuracy or misconception in the narrator 
they will be as little troubled in their recognition 
of the worth of the book, as revelation, as they 
are now by their inability to decide whether the 
maniac was a Gergasene or a Gadarene, or why 
Matthew says there were two men and Mark 
only one. 

And though none but an illogical mind will 
ask how a miracle happened, since that would be 
to ask what were the natural antecedents of an 
event admitted by the premisses to be super- 
natural, yet we may and must ask what hap- 
pened : and the answer is specially difficult to 
give as to the miracles of the loaves and fishes, 
and the wine, because it is much harder to 



THE LOAVES AND FISHES. 37 

realise the fact of a relation between the Divine 
Word and the properties of matter than to con- 
ceive of a like Divine Energy acting immediately 
on the health and life of an individual man. 
But chemical science, in showing that bread, 
flesh, wine, are composite substances which 
might conceivably be produced by some other 
processes than the actual ones, shows this diffi- 
culty to be rather apparent than real, and that 
it may have a solution exactly analogous to 
that of the other cases ; while on the other 
hand we here too appeal to the a-priori pro- 
bability that Jesus should give this evidence 
that He was the Lord of nature, and espe- 
cially of nature as subject to the service of 
man. Among the attributes of our Lord 
there is none more important to us than that 
which the very word " Lord" expresses in its 
original English meaning — the " Bread-giver." 
He who knows and feels in his heart that it is 
Christ who is daily and hourly sustaining him 
both in body and soul by the Word that pro- 
ceeded out of the mouth of God does not 
require much external evidence to satisfy him 
d3 



38 THE GIFT OF TONGUES. 

that Jesus showed himself in this character also 
when on earth. 

Proceeding from the narrative of our Lord's 
life upon earth to the Book of Acts, we have to 
ask whether the miracles in this too can show 
the adequate cause which is required before we 
can believe them. The chief characteristic 
miracle here is the Gift of Tongues, as that of 
the Resurrection is in the Gospels : but the 
critical and historical question of what the nar- 
rator himself meant to report, and what, if his 
report is not wholly fictitious, did happen, is 
not so clear in the one case as in the other. I 
myself indeed am satisfied to adopt the inves- 
tigations and conclusions of Neander on the 
subject.* He grants that the historian's in- 
formant appears (from Acts, ii. 6. 11.) to have 
supposed that the disciples actually spoke in 
foreign tongues previously unknown to them, 
but shows that this supposition is not recon- 
cilable with all the facts of the case. These 
point to the conclusion that the Gift of Tongues 
was the power, not of speaking foreign lan- 

* Planting of the Christian Church, 4th edition, trans- 
lated by Kyland (in Bonn's Stand. Libr. vol. ii. p. 58., ff.). 



WHAT ACTUALLY HAPPENED? 39 

guages, but of so declaring the wisdom and work 
of God in the more than human words of an 
inspired enthusiasm as to be at once intelligible 
to a variety of hearers from different countries 
and consequently of opposite habits of thought 
as well as dialect. Such men, being Jews or 
proselytes, would probably enough have known 
a little Syriac or Greek, but not so as to have 
understood either from the lips of unlettered 
Galilean provincials speaking on the most mys- 
terious subjects. Original genius employing 
trained eloquence as its instrument might have 
made them understand without a miracle : but 
only the present power of the Holy Spirit sud- 
denly bringing the speakers and hearers into 
harmony and endowing each with the quali- 
fications needed for rational communication, 
could have been effectual here. This seems to 
me at once the more critical interpretation and 
that best in accordance with the whole scope 
and meaning of all the miracles of Christ Him- 
self, For a miracle we recognise it to be in 
this way of understanding what happened, no 
less than if we adopt the other and older view 
as | Olshausen" prefers to do. And then the 
d4 



40 THE OTHER MIRACLES IN THE ACTS. 

question whether there was an adequate cause 
for such a manifestation of divine power on this 
and the other occasions in which it is related in 
the Book of Acts, is the question whether we 
believe in God the Holy Ghost, and in His 
coming to establish the Catholic Church upon 
earth and to be its Comforter and Guide with 
as real and actual a presence as that of Jesus 
Christ had been to his Apostles while He was 
upon earth. If this personal faith in the Holy 
Spirit is an essential part of our faith in Christ, 
and if the setting up of the Church of Christ is 
to us an actual fact in which we see, with St. 
Paul, the commencing realisation of God's 
whole scheme of creation and regeneration of 
mankind, then we shall not hesitate to reply, 
that there was an adequate cause for the miracle 
of the Gift of Tongues on the Day of Pentecost. 
It is not necessary for our present purpose to 
come to a positive decision as to all the other 
miracles in the book. Of some it may be doubted 
whether the narrator himself supposed them to 
be miraculous rather than providential events ; 
and of others, such as the escape of Peter from 
prison, whether he has not unconsciously con- 



ECCLESIASTICAL MIRACLES. 41 

verted into a miracle an occurrence which he 
did not himself witness or hear of at the time** 
Of some again we may find that they must be 
accepted as miracles or rejected as fictions; 
and if so, we shall then have to ask ourselves 
whether their absence would, or would not, 
leave an unaccountable blank in the series of 
those outward and visible pledges which our 
faith demands as the sacramental counterparts 
of the inward spiritual reality of the Gospel, 
and as tokens that God has actually taken up 
His abode with us in the Church. Let us get 
at the laws, and the facts will gradually find 
their proper places : till they do so, we can sus- 
pend our judgment on this or that detail which 
has not yet been critically and scientifically 
cleared from obscurity. 

But though the necessity of miracles at the 
first establishment of the Church should be ad- 
mitted, it would give no support to a common 
opinion of English Protestants that the Apostles 
possessed an inherent and habitual power of 
working miracles, nor to the Romanist doctrine 

* This is Neander's conclusion. — Planting of the 
Christian Church (as above), vol. ii. p. 70. 



42 CONTRARY TO REASON. 

(which we are told is logically deducible from 
our own admission as to the Bible miracles) of 
the continuance of that miraculous power in the 
Church ever since. St. Paul's solicitude for 
the health of Epaphroditus, Timothy, and Tro- 
phimus*, proves that he pretended no such 
power though he " was not a whit behind the 
chiefest of the Apostles :" and if we consider it 
we shall see that such a power, once become in- 
herent and habitual in the Church, would (not- 
withstanding the most careful verbal distinc- 
tions) exclude Christ from His own kingdom 
and put the Church in His place, and that there- 
upon the supposed power would cease to be 
spiritual and become natural. The miracles of 
Christ and his Apostles are spiritual, for in 
them the immediate Will of God touches for a 
moment on some law of His natural creation 
and for a moment suspends it, or rather imparts 
to it a higher energy than its own, but neither 
merges itself in, nor disturbs and distorts, the 
natural order of creation. But a perpetual 
sequence of miracles invariably following the 
existence of the Church in a country is only a 
* Philippians, ii. 27. ; 1 Tim. v. 23. ; 2 Tim. iv. 20. 



CONTRARY TO ANALOGY. 43 

second natural system set side by side with 
God's original creation ; and it seems hardly 
possible to conceive the need of such an impe- 
rium in imperio, or to understand how its ac- 
tion, if it did exist, could be other than an 
irregular disturbance of that world which after 
its kind is still very good, since it has never 
departed from the laws and the order first im- 
posed on it by its Maker. For whether it be true 
or false that the Church can reverse the harm- 
less laws of matter, and make pictures weep and 
blood (or resin) melt at regularly recurring 
periods of time, it is certain that the belief in 
such miracles has no power over the unruly 
wills of men except to bind them faster in the 
chains of ignorance and sensuality. 

I appeal to the history of the Church against 
this doctrine of the continuance of miracles, 
and I appeal also to the personal experience of 
every Christian. The Christian knows that 
prayer is not merely a reverential attitude of his 
own spirit towards God but moreover an actual 
communion of his spirit with God, and that 
whatever be the need which he makes the sub- 
ject of his prayer he has the perfect sympathy of 



44 ANSWERS TO PRAYER. 

a Heavenly Father who is always more ready to 
hear and grant than we can be to ask. Yet this 
confidence does not make him desire any more 
than expect a miraculous interference with the 
laws of nature in order that he may receive the 
good or be spared the evil which he desires or 
fears. His experience is that just in propor- 
tion as his solicitude has been deepest, but his 
reliance upon God's love and care for him in 
that particular case the most trustful, has he 
become less anxious for even what we call a 
providential controul of the ordinary course of 
nature. If it comes he accepts it thankfully, 
but if it does not come — if some calamity, some 
irresistible law of nature, presses upon him with 
crushing force — he finds that in the resignation 
which can so enter into the mind and plans of 
God, and so feel His presence and love as to 
recognise them even in the unchecked course of 
natural events, there is a greater freedom of 
spirit and mastery of nature by his spirit than 
if he could miraculously dispose all those events 
at his own pleasure. If he whose spirit is con- 
formed to that of his Lord prays at the begin- 
ning of a trial that the cup may if possible pass 



A DIFFICULTY CONSIDERED. 45 

from him, when the trial is at its worst he prays 
only that his Father's will may be done. So 
Jesus prayed ; and every follower of His under- 
stands the exact accuracy of the assertion of the 
Apostolic writer, that " He was heard in that 
he feared." 

These considerations may help us to remove 
a difficulty which sceptical persons are fond of 
throwing in the path of those who refer par- 
ticular events to God's providence, and see in 
them claims on man's thankfulness. A pious 
man expresses his thankfulness for the provi- 
dential mercy which saved him in a shipwreck, 
when all the rest were drowned, and the sceptic 
asks " What was their condition ? To say that 
they were overlooked when you were cared for 
is to charge God with caprice, since we may 
assert on the highest authority that they did 
not perish for their greater sinfulness ; and if 
you say that God, who knows all things, knew 
death to be as right and desirable for them 
as life for you then what meaning is there in 
the thankfulness which you suppose to be spe- 
cially called for by your own preservation ? 
This is your dilemma, that Providence is either 



46 MEANING OF PROVIDENCE. 

the ordinary and invariable working of the laws 
of nature or it is a capricious interference with 
these." To which we reply that it is neither 
one nor the other. The Providence of God is 
best understood by comparing it with the like 
power possessed and exercised by man, who is 
the image of God. The wise and good man 
does not attempt to supersede the laws and 
operations of nature in the conduct of his daily 
life, but he can and does habitually influence 
and direct their action by acting on them with 
his rational human will. The life of the savage 
animal man is the mere life of nature, but the 
life of the civilised rational man, whether per- 
sonal or social, is the result of a perpetual mo- 
dification of the natural by the human life, and 
of a quickening transfusion of the latter into the 
former. That does not deserve the name of 
human existence in which the man is not per- 
sonally present and personally exerting this 
power of his will or spirit upon all nature 
around him. He controuls and modifies the 
animal appetites and passions by the habits and 
customs of domestic order, courtesies, affections • 
he makes the natural laws of time and space and 



man's power oe modifying nature. 47 

motion, of climate and season, of health and dis- 
ease, of ignorance folly and vice, more or less 
subordinate to his reason and will — prescribing 
the use of ships and railroads and telescopes, em- 
ploying the art of the physician, promoting edu- 
cation, and enforcing the order of civil soicety : 
and above all he can, and does as the occasion 
offers, direct not only the bodies and the bodily 
acts of his fellow men, as of other material things, 
but also their spirits and wills — imparting his 
wisdom and strength of mind by an immediate 
act of his spirit to the spirit of him whose own 
portion of these is inferior to that of his guide. 
And the man who is thus guided and helped 
looks up to the man who helps him, and a 
personal relationship of trust and love is esta- 
blished between them, and it is not the less 
but the more personal, trustful, and loving on 
both sides, because it is entirely reasonable and 
orderly, and could not be otherwise without 
some defect in the character of one or both of 
the parties concerned. And thus it is with 
God's Providence : the world has not been 
created and then left by the Demiurgus to run 
its course to the end of time, and to carry 



48 GOD A PERSON. 

mankind along with it as the most cunning 
piece of its mechanism. The wise and good, 
as well as almighty, Father is present with 
His Creation, upholding, controuling, and re- 
gulating it in all its parts by His Providence : 
and though this Providential controul does in 
deed overlook nothing, but is complete and 
operative in every part, yet it is not a law of 
nature but the presence of a Person ; and as 
such does reasonably excite the interest and 
the gratitude of each man whose heart is sus- 
tained or his life ameliorated by its action upon 
himself. And if the imperfection of human 
thought and language offer him no terms which 
will express his personal recognition of this 
persona] Friend with complete accuracy, and 
the frailty of human nature no security that his 
faith will not degenerate into a selfish supersti- 
tion, he commits the solecism, and runs the risk, 
rather than deny the great facts of his life 
because they will not narrow themselves to fit 
a logical formula, or a mechanical morality. 



OLD TESTAMENT MIRACLES. 49 



CHAPTER II. 

Miracles of the Old Testament. — Argument for them, and 
objections to it. — Comparison with the ecclesiastical mi- 
racles. — Practical results of the orthodox belief. — Early 
Hebrew literature compared with that of other nations. — 
Grote and Miiller. — Decay of other faiths : permanence of the 
Christian. — Revelation does not imply a book miraculously 
free from errors. — Results of the method proposed. 

If from some such inductions and by some 
such verifications as were given in the last 
chapter we are able to deduce the law of the 
miracles of the New Testament, we may pro- 
ceed from the position thus gained to apply our 
method to the more complicated and obscure 
question whether there was an adequate cause 
for the miracles related in the Old Testament. 
The reasoning of those who maintain the affirm- 
ative takes some such form as this : — that as the 
New Testament records the series of outward 
and visible events in and by which God the Son 
and God the Holy Ghost revealed themselves 
to man, and brought man into direct spiritual 

E 



50 AFFIRMATIVE ARGUMENT. 

relationship with God by the setting up on earth 
of that spiritual society which we call the 
Church, so the Old Testament relates an ana- 
logous series of events in and by which God the 
Father revealed Himself to man as the Author 
and Upholder of family and national relation- 
ships, and as the personal and present Source of 
the life (also spiritual though inferior in depth 
and activity to that given to the Church) which, 
operating through those relationships, raises man 
out of a merely animal existence ; and that 
there was consequently the same adequate cause 
why God should select one Family (of the 
Patriarchs) and one Nation (of the Jews), and 
by miraculous signs indicate that these were 
illustrative examples of the method by which 
He would regulate all other families and nations 
without miracles, as there was for the like illus- 
trative instance once for all in the Church of the 
Apostles. This argument has much to recom- 
mend it : it meets the desire which we all have 
in the present day for grand comprehensive 
schemes of which all the parts have a logical 
correspondence, and the equally strong desire 
to retain the old belief of our fathers and their 



TRUTH ABOVE ALL THINGS. 51 

reverence for the letter of Scripture without 
denying or ignoring the principles of modern 
science ; and it is held to be satisfactory by men 
so capable both as philosophers and as Chris- 
tians of judging soundly that it may show more 
presumption than wisdom to say peremptorily 
that it is not tenable, or that its conclusions will 
not one day be among our universally recognised 
truths. Yet I am compelled to admit that on a 
closer and more detailed examination and appli- 
cation it proves to be open to very serious ob- 
jections. It is often a painful thing to have to 
give up even those portions of our own and our 
fathers' and brethrens' creed which we know to 
be not only not essential but in fact merely the 
ivy or the rust which is injuring, while it orna- 
ments, the building itself: but he who loves 
truth above all things must make up his mind 
to this sacrifice, even though it should leave a 
permanent sense of loss to the mind, as from 
the force of associations it well may : he must 
buy the truth and sell it not though he should 
be able to sell it not only for reputation with 
others but for peace with himself. And if I 
should find a reader who is still seeking for 
e 2 



52 OLD TESTAMENT AND 

light upon this question because he has not 
found it in any of the received answers, or- 
thodox or sceptical, he may derive some help 
from a statement of the conclusions which I 
have arrived at after long and cautious exami- 
nation of this subject : and this not the less 
though he himself should be led to a different 
result, nor because I here offer him no more 
than a private, and as it seems to me a pro- 
bable, conclusion which can only be established, 
if it is to be established, by repeated and in- 
dependent investigations of the subject by others. 
The main difficulty then in the view of the 
miracles of the Old Testament above stated, is 
that it seems to lay them open to the objection 
which is so fatal to the ecclesiastical miracles : — 
namely, that they are not single tokens at a 
single point of time of the presence of God with 
the chosen Family or Nation, but a new natural 
system supervening upon the first, and there 
continuing through a long series of ages : — for 
it would not be possible for any criticism, how- 
ever free from the fear of irreverently disturb- 
ing the letter of Scripture, to draw a line 
between real and supposed miracles in the Old 



ECCLESIASTICAL MIRACLES COMPARED. 53 

Testament history in the way which is made 
possible as regards the Christian Church by the 
fact that our ecclesiastical histories are not a 
part of the New Testament. Nor is this an 
objection of form, sufficiently answered by prac- 
tical differences between the cases. It may be 
admitted that the rational dignity and wor- 
thiness of the Old Testament miracles stand in 
marked contrast to multitudes of the childish and 
worse than childish ecclesiastical legends : but 
carry this distinction to its height and though for 
some purposes it is well worthy of consideration it 
still remains a distinction of degree and not of 
kind. And the result — the influence which the 
belief in each case has on men's minds — seems 
to prove the identity in kind no less than the dif- 
ference in degree. The received belief and ex- 
planations of the Old Testament miracles are 
scepticising the minds of thoughtful Protestants 
just as the ecclesiastical miracles do the reflecting 
Romanists : they are hindering men from be- 
lieving that God is the Lord of our family and 
national relationships just as the others shut 
Christ out of His Church. It was thought a 
triumph of orthodoxy when the learned Miiller 
e 3 



54 RESULTS OF THE ORTHODOX BELIEF 

consented to the omission from the English 
translation of his <s Dorians " of the sentence 
which asserted that the Return of the Heracleids 
was an event analogous to the Exodus of Israel ; 
and if Sir James Brooke and his friends, instead 
of defending his slaughter of the Dyak pirates 
by reference to the rights of commerce and 
civilisation, had said that it was like Joshua's 
destruction of the Canaanites, the charge of 
blasphemy would have been added to that of 
inhumanity : for in each of the Scriptural cases 
there was a " miraculous" command, and that 
miracle is held to justify an act which if done 
under circumstances corresponding in all things 
except the miracle would be unlawful. Nay, 
when Dr. Robinson showed from actual obser- 
vations at Suez that the Bible account of the 
division of the Red Sea " by a strong east wind" * 
was so completely in accordance with the exist- 
ing conformation of the channel and shores that 
the like cause might still produce the like effect, 
he was held censurable for thus bringing into 
clear light that " strong east wind" which the 
orthodox asserters of a miracle were accustomed 
* Exodus xiv. 21. 



NOT PRACTICALLY RELIGIOUS. 55 

to ignore ; though it might have occurred to 
them that this miracle was hindering them and 
us from seeing in the story the key to such 
events as the destruction of Napoleon's army 
and subsequent power by the unusually early 
but not miraculous winter in Russia. And thus 
we are to profess a verbal belief that the Old 
Testament is the Revelation of God and is 
" profitable for doctrine, for reproof, for cor- 
rection, for instruction in righteousness, that 
the man of God may be perfect, throughly fur- 
nished unto all good works" — but it is not 
permitted us to apply this belief in our study of 
history and in our political conduct until we too 
can show miracles like those of Moses and 
Joshua. If the sacred narrative is only provi- 
dential we are to believe that it reveals in the 
particular event the universal law by which God 
governs all like events, and by which He would 
have us interpret any of these which we meet 
with in books or in life ; but if we come to a 
miracle the veil immediately falls upon the 
meaning of the fact, and when we have to judge 
of the conduct of others, or to decide on our 
own, in corresponding events, we are left to the 
e 4 



56 DIMINISHED USE OF THE BIBLE. 

maxims of a worldly, godless, policy because 
the Bible is silent. The reader knows that this 
is no unfair statement of the way in which our 
orthodox notions about the miracles of the Old 
Testament are making them useless to us. We 
are constantly drawn to the book by the deep 
humanity no less than divinity of every page : 
we feel that the nation it tells of were tho- 
roughly of our own kind ; that their needs and 
aspirations and sympathies are our own, and this 
the more heartily the deeper we go down ; that 
their God is our God and that all manly wisdom 
goodness and energy, in our houses and in our 
market-places, in our senates and our armies, are 
and must be inspired and sustained by Him 
now for us, just as it was then for them : — and 
then we find in a moment that the vision is 
shut out from our eyes, and its realities torn 
from our hands, by the orthodoxy which com- 
pels us to admit that there is an impassable line 
of separation between us and a race which from 
the cradle to the grave was encircled with pro- 
digies, and which lived and moved less upon 
this common earth of ours than in the to us 
unintelligible regions of a miraculous system. 



WHAT REMEDY ? 57 

But what is the remedy ? Why do I speak 
of our orthodox notions about the miracles ? Do 
I mean to deny, or evade, the fact that the 
miracles are in the book itself and not invented 
by the commentators ? 

Many of the miracles are the invention of 
the commentators ; and over the rest they 
have shed a lurid magical glare which is never 
found in their text : and it is important to no- 
tice how habitually the rationalist critics have 
adopted these " rabbinical dotages" (as Cole- 
ridge calls them) and made them the excuse 
for their scepticism as the others have for their 
superstition. But we shall understand, as far 
as we need understand, both classes of errors 
better by looking not at them but at what a 
really rational and religious examination of the 
text itself brings us to. And towards such an 
examination I offer the following hints. 

The comparative anatomy of the inferior ani- 
mals throws light on the structure of the highest 
organisations ; and we may find it neither use- 
less nor profane to compare the first books 
of other nations with those of the Hebrews. 
Among the many analogies which exist between 



58 CHILDHOOD OF EACES. 

the childhood of the race and of the individual, 
and which characterise the early literature of 
Greece, Rome, England, and every other nation 
worthy the name, we find the sensibility and 
the activity of the imaginative faculties much 
greater than in our own age ; while there is a 
corresponding non-development of those reason- 
ing and discriminating powers of the intellect 
which predominate so much in what we have 
apparently a right to call the manhood of our 
race. And we see that many things which we 
can only understand by help of our reasoning 
powers, and when these have been trained by 
much right use, were apprehended more or less 
intuitively by the men of former times by a 
force of imagination and feeling which we can- 
not realise in ourselves, though we can see that 
it is no fiction but an historical fact that they 
had it. Truth was to them, as it is to children 
now, a sentiment and not a science ; and though 
it must be our own fault if our knowledge, 
being science and not feeling, is not more pro- 
found as well as more accurate than theirs, we 
shall assuredly prove the maturity of our own 
wisdom by the degree in which we can appre- 



MULLER AND GROTE. 59 

ciate the reality of theirs. Mliller observes 
that the Greek myths were the fruit of habits 
of thought and feeling so entirely different from 
those of our times that it is very difficult for us 
to discover their meaning, and still more to con- 
ceive how they could have arisen and assumed 
their existing forms : but he proceeds to show 
(as has also been shown by others) that this 
difficulty may be at least in great part overcome, 
and the meaning of the myths reached, by those 
who will recognise the spirit of genuine religion 
under those poetical forms, and see how they 
did embody for the childlike fancy and ima- 
gination of the early Greeks this or that truth 
of religion in the very shape which best suited 
their then stage of mental development, and 
which was to them a truer and more intelligible 
way of expressing it than any of those which 
now seem so much more suitable, and indeed 
are much more so to us. And this I venture 
to assert is the method of positive science in 
reference to the subject here treated ; for the 
authority of a name not less great for genius 
and learning than Miiller's cannot convince 
me of the opposite doctrine — that the cur- 



60 EARLY GREEK RELIGION: " 

tain cannot be drawn from the picture because it 
is itself the picture, and that the gradual dying 
out of the religious belief of the Greeks was 
the natural decay of a mere, though honest, 
superstition. 

In the infancy of nations every thing with- 
out and within a man spoke to him of a God, 
and of a spiritual action of that God on himself 
with which he felt an answering sympathy. 
Day and Night, Life and Death, Sleep and 
Dreams, Health and Sickness, were gods or 
came from gods : the River and the Tree, and 
much more the City and the Home, the Fa- 
mily and the Nation, were under the care of 
divine guardians : if a hero was distinguished 
above his fellows some god had given him his 
special endowments for war or government, and 
did this, not once for all, but by being always 
at hand to check his passions and to prompt 
his understanding and his tongue in the council, 
or to give his weapons a more than earthly 
temper and his arm a more than human force 
in the battle. The childlike minds which saw 
with intuitive faith and wisdom that such things 
were true in idea took for granted that the 



NOT A MERE SUPERSTITION. 61 

poetical legends in which their exuberant ima- 
ginations embodied them were historical facts. 
They were simple and honest, and therefore 
did not imagine that many of such miraculous 
events had happened to themselves ; but they 
put no limits to their belief of their occurrence 
to others, for they knew nothing of critical 
doubt and difficulties nor of the invariable laws 
and operations of nature, and miracles — that 
is direct communications between God and 
man — seemed to them the most obvious and 
natural of all things. But by degrees the 
logical faculties grew stronger, and the imagi- 
native became subordinate to them : more and 
more of the assumed facts in which the early 
religious belief had embodied itself were proved 
by inexorable logic to be no facts, till at last 
absolutely none remained for the consistent 
reasoner. The progress of decay is ably traced 
by Mr. Grote ; but while it is hardly possible 
for a believer in the Christian faith to read the 
account and not hear an under-voice repeating 
mutato nomine de te fabula narratur, this 
should but confirm him in the conviction that 
the faith of the Greeks had some reality, and 



82 DECAY OF OTHER FAITHS: 

that it perished, not because it was a mere 
superstition wholly invented ab extra, but be- 
cause though its spirit was real its facts were 
not so, and the spirit could not live without a 
body. Socrates shows that he felt the matter 
to stand thus : his practical piety realised the 
absolute necessity to his spirit of a personal 
present God ; but his logic taught him that the 
only personal deities he knew, or could know 
of, would turn out to be creations of poets if 
the proofs of their existence were looked into 
too narrowly ; and therefore in his own prac- 
tice, and in his discourses with his disciples, 
he shrank from such investigations and advised 
them to do so. And this is the difference be- 
tween the Christian and other faiths. The 
development and increased accuracy of our cri- 
tical faculties has compelled us too to give up 
the miracles which the fathers of our English 
Church, the Augustines and the Bedes, honestly 
believed to be not only true but an essential 
part of their Christian faith : but we have found 
that they are not essential but can be completely 
separated and eliminated, not only without in- 
jury but with advantage to the reality of our 



PERMANENCE OF THE CHRISTIAN. 63 

religion. God the Creator and Father, Jehovah 
Lord of hosts, Jesus Christ the Redeemer, the 
Holy Ghost the Comforter and the Sanctifier, 
are as real, as actual, as much the personal objects 
of personal trust and worship to us, as they were 
to our forefathers : and they have not grown 
dim, they are not about to vanish, as Socrates 
feared that Jupiter and Apollo and Eros and 
Esculapius must vanish, and as they did vanish 
on the dispersion of the surrounding mists of 
human imagination. God has revealed Himself 
to us in Christ who is the same yesterday, to- 
day, and for ever ; and whatever opinions or 
beliefs may, age after age, have to be added to 
the number of those childish things which the 
Apostle — reckoning prophecies and miracles* 
among them — says shall cease and vanish away, 
in Christ there is no change. And before the 
coming of Christ in the flesh He was made 
known to the Hebrews as the invisible Lord 
and King of their nation ; but this revelation 
was made to them alone, while (for the carrying 
out of God's plans of the universe) all other 

* 1 Corinth, xiii. 8 — 11. compared with chap. xii. 28 
—30. 



64 CHARACTERISTICS OF THE BIBLE : 

nations were left, as St. Paul tells the Athenians, 
to seek the Lord if haply they might feel after 
Him and find Him. Certain helps those nations 
had, but not a Revelation, an actual commu- 
nication from God to them ; and when the ex- 
periment had been fully worked out the final 
extinction of that faith which had once been 
not an honest superstition but a real religion 
(which as Miiller says he who cannot discern 
has had Moses and the Prophets in vain) 
proved for all times that man cannot know his 
Creator aright unless He first makes Himself 
known to him. 

And the Bible is nothing more nor less than 
the record of this communication of God to 
man. If it did not report to us what God has 
really spoken to us in sundry times and divers 
manners by the prophets in old times, and in 
the last days by a Son, it would not be a Re- 
velation though it were written by an archangel, 
free from all trace of error moral or intellectual, 
and verified by all conceivable miracles : and 
since it does tell us this, it would not lose its 
character nor cease to be the Word of God 
though it were shown that the human instru- 



ITS WRITERS NOT INFALLIBLE. 65 

merits through whom it was uttered were never 
so deficient in capacity, and coloured their re- 
port with never so much of their own credulity, 
prejudices, and weakness. But in fact the 
book has neither the one nor the other cha- 
racter, but just that properly human excellence 
without verbal or intellectual infallibility which 
more or less distinguishes the few books of per- 
manent value in the literature of every nation. 
The writers of the Bible were, happily for us 
who need — not to carry about and idolise but 
— to mark learn and inwardly digest their books, 
men raised above the vulgar prejudices and 
superstitions of the unthinking crowd about 
them, but not above the passions and infirmities, 
the limited knowledge and even the imperfectly 
developed morality, of the wisest and best men 
of their own age and country. They were the 
Homers the Herodotuses and the Platos, the 
Dantes the Shakspeares the Miltons the Burkes 
and the Coleridges, of Israel ; and we should 
look well, and ask ourselves strictly, whether 
we are honouring God who has made man in His 
own image, or whether we are adopting a vulgar 

F 



66 ALTERATION IN THE HEBREW, 

superstition, if we suppose them to have been 
something else than this. 

I have thus endeavoured to indicate the 
method which it seems to me must be followed 
in the present day if we would enter into the 
meaning now almost lost of large portions of the 
Old Testament, and would realise as our fathers 
did that it is a revelation of light to our reason, 
and not a pagan-like oracle growing ever more 
dumb though its votaries increase their super- 
stitious devotions never so much. And thus 
we shall come to the conclusion that the same 
disregard of critical and logical accuracy and of 
the consideration that nature is governed by 
fixed laws, the same intuitive recognition of the 
spirit and meaning and essential truth of the 
traditions which they collect and record with 
such wondrous art, and consequently the same 
childlike belief that man's life is a perpetual 
miracle and interference of God with nature on 
his behalf, are to be found — -in kind though for 
the most part with great superiority of form — 
in the earliest books of the Bible as in all other 
national literatures : that by degrees a change 



AS IN OTHER BELIEFS. 67 

takes place in the one as in the others, so that 
as the Hebrew intellect and character reach 
their maturity in the writings of a David a 
Solomon or an Isaiah * there is a silent perhaps 
unconscious abandonment of any expectation of 
miraculous suspensions of the laws of nature for 
themselves and their own times, though they re- 
tain a hearty sympathy with the history of their 
fathers and a deliberate belief, and practice based 
on the belief, that God is no less present and 
active among them, though under the forms of 
ordinary human and natural existence, than He 
was when He walked with Abraham or led 
Israel through the Wilderness : and that finally 
when the Hebrew like all other literatures de- 
clines with the decay of the nation, we can per- 
ceive the scholastic formal character of mind 
which belongs to such periods, and which ex- 

* Isaiah's offer of a "sign" to Ahaz "either in the 
depth or the height above" may seem to contradict this 
statement : but (as I have shown in my Hebrew Politics, 
chapters vi. and xxi.) this was said in a moment of pro- 
phetic ecstasy or enthusiasm, and practically retracted 
by the character of the signs which he did give on this 
and all other occasions. 

f2 



68 VARIOUS PHASES OE THE 

hiblts that feature with which we have here to 
do in a certain dry orthodox mode of interpret- 
ing the imaginative language of poets and pro- 
phets in the most literal manner, and defining 
predictions and miracles where they had seen 
only the living Word and Hand of the Lord : — 
as in the instances of the cotemporary and sub- 
sequent accounts of the sign of Hezekiah's re- 
covery*, and of the calculations of the fulfilment 
of Jeremiah's prophecy of the seventy years of 
exile in the Chronicles and Book of Daniel. 
But it will be our own fault, and the sign that 
our intellects are darkened by a superficial un- 
reflecting scepticism, if we do not perceive that 
these several phases of the Hebrew mind are all 
of them honest healthful and truthful in their 
kind ; or if we overlook the differences while we 
recognise the resemblances between the Hebrew 
and other literatures and especially that severe 
simplicity, that historical rather than poetical or 
philosophical tendency, and that spiritually re- 
ligious character which pervade the Jewish 
Book, and all which combined to make it the 
* See Hebrew Politics, p. 287. 



HEBHEW BELIEF HONEST. 69 

fit channel for that Revelation of God to man 
which because it is spiritual and addressed di- 
rectly to man's spirit can of necessity only be 
seen — like all other spiritual realities — in its 
vital results, and not in itself. 



v 3 



70 THE METHOD APPLIED. 



CHAPTER III. 

Application of the method to particulars. — The Bible text. — 
Astronomy. — Creation of the world. — Geology. — Ethnology. 
Adam and Eve. — The Temptation. — The Fall. — Confusion 
of tongues. — Early historical books. — The sun and moon 
standing still. — Relation of Hebrew miracles to modern 
history. 

I now proceed to give a few instances illus- 
trative of the method proposed in the last 
chapter. 

The first step of a positive Biblical criticism 
has been some time permanently secured. We 
protestants at least have, after much painful 
dread lest we were surrendering one of the 
defences of the Bible, given up the notion that 
an infallible text, and still more that an infallible 
version, of the Bible exists. We have come 
to admit that there has been no miraculous 
suspension of the natural laws which govern 
the copying of manuscripts, nor miraculous pro- 
tection of the sacred text from the errors to 



THE BIBLE TEXT. 71 

which all other books have been subject : and as 
usual this submission to the facts which declared 
God's wisdom to be contrary to our theories 
in the matter has brought us into light where 
we feared darkness. For it has enabled us to 
see (what is more interesting than a mira- 
culously perfect text could be) that the book 
we have has been preserved to us sufficiently 
for all practical uses, by those ordinary laws of 
God's providence to which we ourselves are 
subject : and by thus setting us free from the 
grossest, though not the most dangerous, form 
of bibliolatry, it has encouraged us to go for- 
ward in the same path, and to apply the* same 
method of honest though reverent inquiry to 
all other branches of the subject. 

And what may be taken as finally done as to 
the verbal character of the Bible, is doing as to its 
scientific and historical character ; and with the 
like happy religious results to those who are not 
afraid to face the truth. We have ceased to main- 
tain the scientific accuracy of the Bible when it 
asserts that the sun goes round the earth ; nor 
do we argue that when the writers spoke of the 
rising and setting sun they used the words, as 

F 4 



72 ASTRONOMY AND GENESIS. 

we do now, with the knowledge that they were 
popular and not astronomical. For we are con- 
tent to see that the popular phraseology is still 
retained among the most accurate thinkers and 
speakers because it has a natural and human — 
though not a scientific— propriety ; and that 
it always will be, as it always has been, the 
right way for men living and moving in a world 
of sensible phenomena to speak of this pheno- 
menon as it does appear to their senses. Yet it 
is no vulgar, but a profoundly rational, use 
which the writer of the first chapter of Genesis 
makes of his observation of the heavenly bodies. 
He sees no less meaning for his purposes than 
the modern astronomer does for his in " that 
grand phenomenon, the most important beyond 
all comparison which nature presents, the daily 
rising and setting of the sun and stars, their 
progress through the vault of the heavens, and 
their return to the same apparent places at the 
same hours of the day and night." * But while 
the latter here recognises " the first instance of 
that great law of periodicity which pervades 
all astronomy," and from the consideration of 
* Herschel's Outlines of Astronomy, § 55. 



PHYSICAL AND MORAL ORDER. 73 

which the student is to be led on to the other 
laws and facts of the science, the former pro- 
ceeds to combine the idea of political with that 
of physical order, and so makes the creation 
suggest not only the Creator but the Lord and 
King of men, which is just what revelation has 
to do. Without dogmatising on the vexed ques- 
tion of the authorship of the Book of Genesis, 
or denying that the first chapter may be older 
than the second in its existing shape, we may 
perhaps say that no one before Moses, and 
only some man of Moses-like intellect and 
training in any age of Hebrew history, could 
have been capable of such a mature conception 
as the former. The second chapter probably 
preserves to us the main patriarchal tradition on 
the subject, but Moses learned in all the wisdom 
of the Egyptians, and endowed with that rare 
political genius which in a very few instances in 
the history of the world has qualified a man to 
be the founder of a nation, would have felt that 
something more was needed to be known of the 
law and order of creation ; and it would have 
been — we may see it was — in meditating upon 
the order of political society that the vision rose 



74 THE WEEK OF WORK AND REST, 

before him. The Hebrew shepherds of Pales- 
tine watching their flocks under a cloudless 
sky may have known the weekly division of 
time, which has been found among the American 
Indians as well as the ancient Egyptians and 
Romans, and which has been traced with reason 
to the observation of the changes which we call 
the quarters of the moon # — one of the several 
ways in which the heavenly bodies were "for 
signs and for seasons and for days and for years." 
But there was no occasion for setting apart 
the seventh day of each week either for rest 
or for worship in a state of life in which the 
work and business of no day was such as could 
interfere with either ; and if we suppose any 
tradition on the subject we must suppose it 
unrealised by formal acts before the time when 
men began to devote themselves to the hard 
labour of agriculture, and to the incessant 
activity and bustle of trade and other city 
occupations. Then first are regular intervals of 
bodily and spiritual repose essential to healthful 
existence ; and the Hebrew lawgiver alone of 
legislators not themselves taught from him un- 

* Ideler, quoted by TV iner, Realworterbuch, art. Woche. 



FOR GOD AND TOE MAN. 75 

derstood this demand, and met it by his various 
political enactments of which the weekly Sab- 
bath was the chief. And thus the true relation 
of human work and rest, and the way in which 
man who is the image of God frames by means 
of these the constitution and order of human 
society, being rightly known, they became the 
mirror in which the mystery of the works of 
God himself was reflected and made clear to 
the eye of the Seer. 

And while the Bible thus infuses a moral life 
into the discoveries of astronomy, these on the 
other hand have given a meaning to it which 
men in more imaginative ages could realise in 
spite of their false science, but which we must 
get at by help of true science or not at all. 
Nay, when we read and obtain the clue from 
Solomon's " Behold the heaven and heaven of 
heavens cannot contain thee," or David's "When 
I consider thy heavens the work of thy fingers, 
the moon and the stars which thou hast ordained, 
what is man that thou art mindful of him," we 
may see more than they could in their words. 
For the laws of the heavenly bodies suggest to 
us thoughts of the Creator which David could 



76 GEOLOGY AND GENESIS, 

not get from their appearances : and the astro 
nomical fact of the immensity of space delivers 
us, as Solomon could not be delivered, from all 
materialistic notions of the abode of God being 
an invisible place. And then Geology comes 
in to rid us of the no less really, though not so 
obviously, unphilosophical and unspiritual notion, 
that eternity is endless time : for it shows us 
what endless time is in the concrete, and so 
clears our minds as no abstract reasonings do. 

While we admit that the author of the first 
chapter of Genesis was ignorant of scientific 
geology, we may assert that his ignorance of it 
was one of his qualifications for the nobler task 
he was employed on. That chapter, just as it 
stands, does reveal to us, in words the most 
exactly fitted for their purpose, the fact that 
God — the Lord of the Hebrew by the covenant 
of circumcision, and our Father by the washing 
of regeneration — did in the beginning create 
the heavens and the earth. The cosmogonies of 
India, Egypt, or Greece, are hardly less capable 
of taking the place of this record of creation than 
the most scientific treatise on geology could be. 
Take any existing treatise, or imagine one con- 



THEORY OF DEVELOPMENT. 77 

centrating all possible science in itself, and then 
ask what it would have been, what it could be in 
any age past or to come, as a substitute for this. 
With the revelation in our hands and our 
hearts, every discovery of physical science is full 
of meaning and interest. We can understand 
the scientific geologist when he tells us that 
"no satisfactory proof has yet been discovered 
of the gradual passage of the earth from a 
chaotic to a more habitable state, nor of any 
law of progressive development" (such as the 
theory of " Vestiges of Creation" supposes), 
but that the evidence goes to show that the 
long and orderly series of geological periods is 
characterised by original creations of plants and 
animals each with its own species, and not 
by gradual elevations in the scale of being ; 
and that the very recent introduction of man 
into the world was accompanied with " new 
and extraordinary circumstances, andthose not 
of a physical but a moral nature " — seeing that 
" the distinctness of the human from all other 
species, considered merely as an efficient cause 
in the physical world, is real ; for we stand in a 
relation to contemporary species of animals and 



^8 TRUE LAWS OF CREATION 

plants widely different from that which other 
irrational animals can ever be supposed to have 
held to each other : we modify their instincts, 
relative numbers, and geographical distribution, 
in a manner superior in degree, and in some 
respects very different in kind from that in 
which any other species can affect the rest." * 
We can understand these things because long 
before we had heard of any of them we had 
listened and learnt with the peasants and chil- 
dren of Judea, and of all other lands where 
this book has come, that God created the hea- 
vens and the earth in six days and rested on 
the seventh ; that He endowed all plants and 
animals with a law of life and reproduction, each 
after its kind ; and at last appointed man not 
only like these to replenish bat also to subdue 
the earth, and not only gave him their natural 
capacities and powers, but also created him in His 
own image. But let us reverse the case : let us 
conceive a strictly scientific statement substituted 
for the first chapter of Genesis, and I think we 
shall see that the substitute would not and could 

* Lyell's Principles of Geology, 9th Edition, pp. 146. 
152, 153. 



SET FORTH BY THE BIBLE. 79 

not be a revelation. Men and men's minds 
being what they are, the language of science is 
not found always adequate even for the trained 
student, and even he often gains clearness of 
view from lively and picturesque appeals to 
his imagination * : and still more would there 
have been a positive unfitness in the miraculous 
use of the scientific phraseology by the writers of 
the Bible, which would so far have lost its cha- 
racter of a revelation to ordinary men women and 
children, and which does so far prove its right to 
the name by its freedom from such pedantry. 
These require to be taught in the universal lan- 
guage of ordinary human thought and feeling, 
as the only fit or even possible vehicle for commu- 
nicating to them the subject of revelation, even 
though the theme be so far above ordinary human 
conception or expression that it must be uttered 
in parables, apologues, or statements of facts never 
so inadequate or imperfect. And this Bible ac- 
count of creation does still as it always has done 
approve itself as the universal language of hu- 

* Herschel's Outlines of Astronomy, § 9. The scien- 
tific works of Sir C. Lyell and Mr. J. S. Mill are elo- 
quent commentaries on this doctrine. 



80 ETHNOLOGY. 

manity no less than of sound theology. But 
opposites need not be contraries, and instead of 
Science or Revelation having to destroy the 
other in order to find room for itself the two 
are in real harmony, and have each its ap- 
pointed way of supporting and illustrating the 
other in God's universal wisdom : and thus by 
their double light we discern the meaning at 
once religious and scientific of many a thought 
and word which our fathers rather felt than 
understood. 

Ethnology again has at once compelled us to 
lay aside other instances of superstitious reve- 
rence for the letter and has helped us to a clearer 
understanding of the meaning instead. The 
scientific establishment of the unity of the hu- 
man species, and ascertainment of the laws 
which have distributed the various races over 
the earth, are matters of no small interest to 
the Christian whose faith and hopes for man- 
kind through a common Saviour must be bound 
up with the belief that God "hath made of 
one blood all nations of men to dwell on all 1 
the face of the earth, and hath determined 
the times before appointed and the bounds of 



UNITY OF MANKIND. 81 

their habitation : "* but the interest is heightened 
by the fact that one of the main proofs of this 
unity is found by the scientific ethnographer 
in the capacity of all every where to repent 
and believe on the name of the man Jesus 
Christ. Such is the use to which Dr. Pritchard 
turns missionary reports : and there can be little 
if any doubt that it was his personal Christian 
faith which directed him to the principle of those 
ethnological investigations which are known 
throughout Europe for their severely scientific 
character, and his conclusions from which are 
every day confirmed by the further inquiries of 
those who have followed him. And no thought- 
ful yet scrupulous student of the Bible can have 
felt it other than the greatest relief and help 
to find that one, whose reverence for the letter 
of Scripture was such that he suspended his 
judgment for years on the subject of the ages 
of the antediluvian patriarchs, as he did on 
some other points, does at the end of his 
great work declare that the duration of human 
life could never have been such as is there stated, 
for then it would not have been human — not 
* Acts, xvii. 26. 
G 



82 ANTEDILUVIAN PATRIARCHS. 

of the same kind as our own. I say it is a 
help and relief, because the statement that these 
patriarchs lived each for many centuries, while 
they yet left no record of having done any- 
thing beyond existing and dying, had really 
ceased to have any meaning from the time that 
we were no longer able to fill the blank with 
imaginary pictures of a wisdom and goodness 
and power corresponding to their longevity, 
as our fathers could do without being disturbed 
by any questionings how all this could have left 
no trace of itself behind : and having no mean- 
ing itself it marred the meaning of all that came 
before and after in the book. But now that we 
can give it up, not on grounds which might 
seem only probable but for a positive scientific 
reason, we are more than compensated — say 
rather the character of the book is more than 
compensated — by other considerations which 
seem to follow. For the matter of fact sim- 
plicity of those who preserved the tradition, 
without being tempted, as Greek or Gothic my- 
thologists would have been, to fill up the lives 
of their heroes with imaginary events, encourages 
us the rather to trust them where they narrate 



ADAM AND EVE. 83 

the human fortunes of an Abraham or a Joseph : 
while the general correspondence between the 
extent of time covered by these genealogies and 
that which the independent investigations of 
geologists ethnographers and historians think 
most probably required for the period of man's 
existence and the origin of nations, may one 
day be found to have a value not yet ascer- 
tained. 

The poetry of Isaiah and Ezekiel, and in 
modern times that of Milton, the pictures of 
the great painters, the classical and Oriental 
mythologies, and that universal tendency which 
these illustrate to imagine the original state of 
mankind as one of marvellous and magical ex- 
cellence, have furnished the multitude of un- 
reflecting commentators, from the Rabbis down- 
wards, with ample means as well as inclination 
for disfiguring the second and third chapters of 
Genesis. But if we turn from them and from 
the sceptical critics who as usual assume their 
predecessors' figments to be a part of the text, 
and look at the text itself, we find nothing of 
the sort, but the simplest possible account of 
what reason history and modern science seem 
g2 



84 ORIGINAL CONDITION OE MANKIND. 

to agree in indicating to us as the condition 
of the first parents of the human race. The 
" ourang-outang theory," revived in our own 
day only to be set aside as unscientific, has 
given way to the more probable conclusion that 
though civilised nations have all reached that 
state through long cultivation yet savage tribes 
are no less really degenerated, and that the 
starting-point in each direction has been some 
comparatively simple infantine condition of man- 
kind. The scholastic dogmas on original sin 
are giving place to the more intelligible as well 
as more Christian doctrine that all sinful acts 
are the fruits of an antecedent peccability in the 
human, and because human peccable, will ; and 
that this must have been no less true of the 
first than of every other man, though he was 
free from all those artificial temptations to fall 
which the sinning of successive ages has been 
accumulating ever since about us, though not 
without a corresponding accumulation of aids 
and defences against them. And just such an 
account of the first man and woman as these 
and the like considerations would lead us to 
believe the true one, do we in fact find in these 



MYTHS AND HISTORY. 85 

chapters. The story has the same character as 
that of the Greek myths inasmuch as it is the 
embodiment of an important idea in the form 
of history ; and the childlike simplicity of 
thought and word no less than of religious faith 
plainly indicates that the Hebrew author stands 
at a like period of human development with that 
of Homer or the makers of the old Roman bal- 
lads. The question remains whether in the 
Hebrew, as in the Greek and Roman case, 
the exuberance of the author's imagination has 
obliterated all distinction between poetry and 
fact, or whether the facts which can hardly be 
guessed at in the classical cases are in the 
Hebrew cognisable as a coherent narrative of 
actual events : — whether in short those chapters 
of Genesis only give us a poetical picture of 
what must have happened, or an historical re- 
lation of what did happen. And it is perhaps 
one of those many questions which will ever 
receive opposite answers from the opposite 
classes of minds one of which finds it easier, 
and the other harder, to conceive ideas apart 
from facts, and is accordingly predisposed or 
indisposed to accept with favour such imperfect 
g3 



86 THE PEIMEVAL STOEY 

evidence as alone exists in this case. I content 
myself with observing that the account is either 
that which had actually come down by tradition 
from Adam with so much of the mythical tone 
and colouring as it would have inevitably ac- 
quired during the transmission, or it is a per- 
fectly just conception of what such an account 
would have been, realised for us by a master- 
mind. The greater parts of the details are 
highly allegorical ; but it may be fairly asked 
whether the actual life of the parents of man- 
kind would not be inevitably archetypal and 
representative of that of their descendants : and 
the failure of all attempts to find a tenable al- 
legorical sense in the four rivers of Eden says 
more for the historical character of the story 
than the equal failure to give them a true geo- 
graphical position does against it. For nothing 
is more natural than that confusion and error 
should have crept into a list of proper names 
preserved by tradition in a country and to 
a period remote from those of which it told : 
nor is it unimportant to observe that ethno- 
graphical indications point to the regions near 
the sources of the Euphrates and Tigris as the 



IN MODERN LANGUAGE. 87 

probable cradle of our race. The story itself, 
fairly translated from the true and beautiful 
language of primeval man into the less beautiful 
and not truer phraseology of our own day, 
stands thus : — God created the first man out 
of the dust, as was learnt when the first occur- 
rence of death dissolved the body into its ele- 
ments. He had abundant fruit for his daily 
food, but one tree because the fruit was either 
unripe or unwholesome he was forbidden to 
touch till his childish intelligence was able to 
judge of its fitness :— the " discerning between 
good and evil" being as we know the ordinary 
Hebrew phrase for the having passed from 
childishness into what we, more briefly, call the 
age of discretion. Whether the expressions 
"the Lord said" and "the Lord commanded" 
are to be understood here, as in the prophets, 
of the Divine Word addressing itself imme- 
diately to the heart and mind, and explaining 
itself by ordinary outward occurrences, or 
whether reason requires us to suppose that the 
original man must have been instructed out- 
wardly as well as inwardly by God himself, 
and whether in this instance the command was 
g4 



80 ADAM LEARNS TO SPEAK. 

signified otherwise than through Adam's ob- 
servation and experience that the one fruit was 
unwholesome and the other wholesome, I do 
not venture to decide. But if we are to under- 
stand only the former I think no one who has 
gone along with me hitherto will find any dif- 
ficulty in reconciling this conclusion with the 
assertion that the words are the best possible 
for expressing the truth, and that their writer 
was not hindered but qualified to use them 
rightly because his childlike belief that God 
walked visibly in the garden was undisturbed 
either by our doubts or our solutions of them. 
The infant-minded Adam begins to feel the in- 
nate longing of the human heart for association 
and sympathy, and he (or the writer of his 
history) rightly saw in that longing the ante™ 
cedent law of his nature whence it originated, 
and which was itself the Fiat, the " Inspoken 
Word," of the Creator of man. The beasts 
and birds cannot satisfy the want though they 
supply the means of teaching the child to speak 
as they do with our children still. He then falls 
asleep, and in his sleep has an explanation — 
allegorical or actual we may decide when we 



EVE AND THE SERPENT. 89 

have found our faculties competent to grasp 
any idea of creative action — of the fact that the 
woman whom he finds in waking is the being 
of his own kind, the help-meet, he has hitherto 
longed for in vain. She is as infantine as him- 
self in mind, whatever may have been their 
stature : she sees a snake eating the forbidden 
apples, and with an untrained childishness (re- 
minding us of the man who when he recovered 
his sight could not till after some experience 
realise that the objects did not all touch his 
eyes) she confounds her own desire to eat also, 
and the arguments which suggest themselves 
in favour of yielding to the temptation, with 
the movements and sounds of the serpent, and 
imagines that he is speaking to her, though it 
will be observed that when this silly child is no 
longer the narrator (or supposed narrator) of 
what she saw and heard when alone, the serpent 
no longer possesses the power of speech. She 
and her husband eat : they must have been the 
merest children in intellect and character to 
have been unable to resist the temptation of an 
apple, but it is just in some such unimportant 
act that the first sin of each of us, the first 



90 THE CONFUSION AT BABEL 

consent of the human will to debase itself by- 
gratifying the flesh in spite of a law of God to 
the contrary, is committed at some unknown 
period of our infancy. And the marked tri- 
viality of their first temptation does but assert 
the more clearly the previous peccability of 
each of them, and reveal the more clearly the 
peccability — the original sin, the universal 
human defect — in each of us. 

The known history of our own and other 
languages had made it so impossible to main- 
tain the literal accuracy of the account of the 
origin of languages in the confusion of tongues 
at Babel, that the most orthodox commentators 
were endeavouring to find some ingenious ex- 
planation ; and either by that, or by their 
despairing silence, compelling us to confess that 
here too was another portion of the Bible which 
we might insist on calling inspired, but which 
had no meaning, still less any revelation, for us 
— when ethnology came to our help. It re- 
asserted that all languages were derived from 
one another by long and natural processes, as 
we knew English was formed from Anglo-Saxon 
and French or Italian from Latin : but it added 



ANNOUNCES AN ETHNOLOGICAL LAW. 91 

the information that there was a frequent and 
wide-spread degradation of languages, which fol- 
lowed the moral and intellectual degradation of 
the branches of a race when these separated 
from its civilised trunk and fell away to savage 
life. Thus for instance the greater part of the 
languages of Africa, though the vocabularies 
sometimes contain no words in common, have 
by the aid of science been discovered to have a 
common affinity to the language of the Egyp- 
tians : for the grammatical marks remain though 
the words were lost along with the moral and 
intellectual ideas to which they belonged in 
Egypt, and along with which they were aban- 
doned by the men who in an unknown antiquity 
left their civilised home to become the founders 
of wild and barbarous hordes in the deserts. 
And knowing this we see at once the meaning, 
the revelation, of that unintelligible and incre- 
dible story of the confusion of tongues. It may 
yet need much investigation and discussion to 
decide whether it be an historical fact or a para- 
ble ; but in either case it reveals to us the di- 
vine, the spiritual, law which God has in all 
times laid as the foundation — the lex legum — 



92 HEBREW HISTORICAL BOOKS: 

of these natural laws of the division of races 
and languages ; and it leads us to see new reason 
why the gift of tongues in the day of Pentecost 
was the appropriate sign of the setting up upon 
earth of a universal Society and Brotherhood 
into which all men even the most degraded 
were invited to come. 

I must here leave the reader to make the 
further application of the method for himself, 
only adding a few words on the early historical 
books. These have the same legendary tone 
and colouring, and yet the same historical coher- 
ence and sobriety, as I have noticed in Genesis. 
The men are real men not as Homer's but 
as Livy's or Bede's are, though they live and 
move less in the light of common day than in 
the glory of a visible Divine Presence and 
Guidance the literal belief in which seems, as 
I have said, open to the objections alleged 
against the Romish doctrine of standing eccle- 
siastical miracles, although we trace no such 
wrong effect on the minds of the Bible 
writers, or of those who at any time past or 
present have been or still are able to read 
them with the same childlike faith as indited 



EIT FOR PHILOSOPHER AND PEASANT. 93 

them. For to all such minds these books declare, 
and declare because they first reveal and that 
in the aptest possible form, what was and is 
God's actual method of founding guiding and 
governing nations in the least as well as in the 
greatest things. Nor is their legendary form of 
thought and word really less fitted for nineteenth- 
century philosophers than for peasants, and chil- 
dren, though it may seem to be so for a time. 
The philosopher and the man of letters have 
the common human heart — neither better nor 
worse — of their less intellectual brothers, and 
to them as to these a large part of their best 
wisdom must come through the faculties of 
imagination and feeling, or not at all. The man 
of mature years and mind enjoys the Iliad and 
Odyssey or the first books of Livy not less but 
more than the schoolboy can, and this because 
he sees as the other cannot how true they are : 
and in like manner the more the Christian man 
learns to add knowledge to his faith the more 
will he and does he find that these early books of 
the Bible are written in exactly the form which 
is truest and most instructive for him as well as 
for the uneducated, though he does not suppose 



94 SUN AND MOON STANDING STILL. 

his reason or his faith to be in any bondage to 
their letter — or rather to the letter of their com- 
mentators. How these Hebrew narratives grew 
up from oral traditions and popular songs the 
poetical imagery of which the traditions trans- 
lated into historical statements, we see plainly in 
the story of Joshua commanding the sun and 
moon to stand still, for in giving this the simple 
Herodotus-like historian has, fortunately for us, 
both told us his authority and quoted its very 
words. From this we learn that he had found 
this incident in one of the national ballads in 
the collection of Jasher, and had introduced it 
into his narrative as a note-worthy fact. And 
we, comparing it with other specimens of the 
wonted hyperbole of the Hebrew poets, see at 
once that it was a poet's language to describe 
the completeness of the rout and the length of 
pursuit assisted by a fine day and night, in a 
climate where weather is an element of essential 
importance to a battle. 

I shall have failed in conveying my meaning 
to the reader if I now leave him with any im- 
pression that I have been attempting to apologise 
for the miracles of the Old Testament, and to 



GOD PRESENT NOW AS THEN. 95 

show that the book is substantially valuable in 
spite of their presence. For the point that 
I am anxious to insist on is, that it is not in 
spite but because of their presence that the book 
is the Revelation our Christian faith holds it to 
be, and this not the less but the more because 
I understand these miracles according to the 
method I have explained. My endeavour has 
been to find the strongest words in which to 
assert not that there were no miracles then be- 
cause there are none now, but that the God who 
" wrought His signs in Egypt and His wonders 
in the field of Zoan" is still alive, and present, 
and working the like signs and wonders among 
us, and that in order to see and understand these 
we must rightly believe and enter into the spirit 
of that record of His ancient works in Israel in 
which alone the mystery and method of them is 
set forth. 



96 THE OLD DOUBT RECURS : 



CHAPTER IV. 

Objections. — The old doubt recurs. — Scepticism. — Powers of 
real investigation vary with individual minds. — Man and 
knowledge twofold, personal and social. — New truths ori- 
ginate with the individual. — Free discussion not dangerous. — 
Scepticism not kept out by articles and bibliolatry. — Our 
political freedom and spiritual despotism. — Science will esta- 
blish the faith in Christ more firmly than ever. 

Let us now consider certain objections which 
are likely to be raised to the views of the pre- 
ceding chapters. I begin with that of him 
who, after hearing all that I or others abler than 
I can say in defence of the New Testament 
miracles, may reply that this reasoning seems 
satisfactory as long as he keeps his mind in a 
merely reasoning attitude ; but that directly he 
asks himself, " But did the thing actually hap- 
pen after all," the old difficulty — the "in- 
curable scepticism " the mere name of which 
Gibbon thought answer enough for the best 
authenticated miracle, — comes back with all its 
first force. I confess that I myself feel the 



ITS REAL FORCE. 97 

difficulty, the doubt returning as often as it is 
repulsed, as painfully as any man can do : and 
while I admit for some individuals the expe- 
diency as well as the possibility of keeping it 
more or less out of sight by the activities of 
practical life (according to the advice which the 
old clergyman gave to the young one who had 
doubts about the Trinity, that he should take a 
large parish), I agree that for others not this 
but the deliberate facing the doubts is at once 
the only possible, and the only honest, course : 
and that to him who does thus face them, 
they come with a force which could not have 
been felt by our fathers, whose minds were 
not trained to our clear recognition of the 
universal and invariable laws of nature. As 
often as we attempt to bring our facts, or rather 
our fact-recognising power, and our logic to- 
gether we find ourselves on the brink of a gulf — 
of a /AsrajSao-ij el$ aK\o yevo; — which we cannot 
leap as they could. Yet if we look again, we shall 
see that if modern science has increased the dif- 
ficulty it has also supplied a better aid than the 
old unscientific temper for meeting it. 

Some positive philosophers, as M. Hum- 

H 



98 HOW RELATED TO THE 

boldt and M. Comte, peremptorily decline to 
inquire into the question of Origins, as being 
among the mysteries which natural science, the 
science of sequences, cannot reach. A plain 
man might ask whether, if this be so, positive 
philosophy is not using the phrase " all the 
facts" in a merely technical and professional 
sense which signifies " certain classes of facts to 
the exclusion of others;" but happily we need 
not quarrel with science on this ground. For 
Sir Charles Lyell, who stands in the first 
rank of physical science, while he occupies no 
ordinary position as a social philosopher and a 
man of letters, tells us * that to Geology these 
topics, of the origin of beings and the possi- 
bility of so astonishing a phenomenon as that 
of new species called into being from time to 
time, do strictly appertain : and he then pro- 
ceeds to investigate in the ordinary scientific me- 
thod this question which, I need hardly 
observe, demands an intellectual capacity and 
attitude exactly analogous to that which is re- 
quired of him who proposes to himself the 
inquiry whether the miracles of our Lord stand 
* Principles of Geology, 9th Edition, p. 704. 



SCIENTIFIC QUESTION OF ORIGINS. 99 

in any real and conceivable relation with the 
ordinary laws of nature. 

Niebuhr's method again was strictly scien- 
tific, though like every one else he sometimes 
mistook notions for facts in his application of 
it ; and he not only considered the origin of 
civilisation a subject of human interest, but 
held that it was to be best explained by " some 
immediate inspiration" and instruction in the 
domestic and social arts.* And Dr. Pritchard, 
who maintains the unity while Niebuhr held 
the original diversity of mankind, points out 
the belief of so many races in all parts of the 
world, that civilisation had been brought to each 
of them by some foreign conqueror or visitor, 
and (if I rightly apprehend his argument) indi- 
cates the Hebrew people and the revelation 
they had received from God as the first source 
of the civilisation thus widely spread.f 

But above all I must appeal once more to 
the reader's own consciousness and observation 

* Lieber's Reminiscences of Niebuhr, p. 25. 

"f Physical History of Mankind. I must refer the 
reader to the general arguments and conclusions of the 
work, not to particular passages. 
h 2 



100 BIKTH AND DEATH. 

of the facts of his human, as distinct from his 
animal, existence. Birth and Death, not of the 
animal produced or annihilated under the laws of 
animal life but of the immortal spirit entering 
into or passing out of this world, are true mi- 
racles to him who has an eye to see them, 
though they happen daily and hourly before us. 
Nor does the growth of that new life of rela- 
tions between man and wife, or parent and 
child, from which the animal bond is as distinct 
as the shadow from its substance, deserve the 
name of miracle much less. I do not pretend 
to argue with him to whom none of these facts 
are known : but I confidently appeal to him who 
does know them whether they do not afford a suf- 
ficient analogy with the miracles recorded as the 
acts of One who is God as well as man, to en- 
able him to pause before he takes for granted 
with Gibbon that the sceptical difficulty which 
he feels in even admitting their possibility or 
conceivableness is of itself a conclusive argument. 
And then, though I grant nay protest that 
the more honest course for the man who has 
doubts is to face them, I would beg the reader 
to consider well whether what is honest for him 



SCEPTICISM A DISEASE. 101 

or for me is therefore of necessity good in itself? 
Is not scepticism, curable or incurable, a curable 
or incurable disease of the mind, and to be treated 
accordingly ? It may have been no merit to our 
fathers that they did not feel our doubts, nay 
it may be true that our doubts are but the 
inheritance of their over-confidence, as the hard- 
drinking fox-hunter may transmit to his son 
the consumption which never touched himself: 
it may be that the " practical man" of our own 
day is not only grossly credulous, but the cause, 
through reaction, of scepticism in others : but 
let us look at the facts, not at the moral merits, 
and then say whether scepticism is in itself a 
more manly and healthy state of mind than 
credulity. Scepticism enables us to see several 
sides of a matter where " practical men " see 
only one, to be eclectics where they are parti- 
sans, and to look down on their attacks and 
defences of what we discern to be one object, 
with the calmness of Epicurean gods : but it 
gives us this knowledge only in paralysing at 
least our practical powers of duty, and often 
our moral sense too. Whether in politics or in 
trade, in social or in domestic life, the man 
h3 



102 SCEPTICISM IN RELIGION: 

who suspects every thing and every body inevi- 
tably exhibits this paralysis, and incapacity for 
healthy action, unless he substitutes the no less 
diseased energy of selfishness. The sceptic may 
be a Hamlet — " in apprehension how like a 
god ; " or a Pendennis, too flabby for a boy and 
too shallow for a man ; but the disease shows it- 
self the same in both. And lastly, in religion, 
scepticism not only gives us a metaphysical 
Theism or Atheism, the idea of the Infinite 
in humanity or the worship of the Goddess 
Humanity, instead of Jesus Christ ; but it is 
the same spirit in disguise which leads such 
honest and holy men as we all know to ad- 
vocate the lies and filth of working popery ; to 
deprive their brethren of education or of per- 
mission to preach the Gospel unless they will 
subscribe thirty-nine written, or other unwritten, 
Articles to which not one in ten thousand of 
the imposers attaches any distinct meaning but 
which he hopes may bolster up a faith which his 
heart tells him is slipping from his grasp ; or to 
entertain ingenious questions as to the limits 
within which a man may preach doctrines which 
he does not, or conceal those which he does, 



NOT REALLY SCIENTIFIC. 103 

believe without becoming a hypocrite first to 
others and then to himself.* Let me ask him 
to whom the Bible and Christ are still realities, 
whether when he has lost these his state of mind 
will not be certainly, utterly, diseased, — how- 
ever logical, however honest, may have been 
each successive step of his course ? I repeat 
that such a course may be honest ; but its 
honesty will not make it the less evil in itself: 
I respect, and am not afraid to acknowledge 
as God's servants and martyrs, the men who 
have taken it because they felt it was honest and 
truthful so to do : but I will not therefore be 
induced either by logical consistency, or even 
by brotherly sympathy, to admit that the course 
itself is not wrong, and does not betoken an 
unhealthy state of mind. Their writings give 
ample evidence that if they start with a positive 
love of truth, it habitually degenerates into a 

* Those Christians who deprecate frank statement 
and discussion of even what thej admit to be truth as to 
the Bible, lest the Church should be injured, would do 
well to look at their own arguments as seen in the mirror 
Strauss holds up to them in the last section of his Life 
of Jesus. Strauss advocates exactly the same reserve 
towards the Church on the part of its ministers as they 
do, and for the same reasons. 
h4 



104 THE VICTIMS OF OETHODOXY. 

negative and by no means critical hostility to what 
they take for error, and a hardly less negative sub- 
stitution of some hypothetical opinion of what 
may be, for the actual knowledge of what is : and 
if they cannot see, and hold it for mere unchari- 
table bigotry in us to see, this difference between 
positive and negative, criticism and prejudice, 
opinion and fact, in spiritual things, I must 
consider their case as one of intellectual with at 
least a tendency to moral defect and disease. 
Such men — for I do not speak of those who 
disbelieve because they are not in earnest, or 
because belief would demand of them a new 
moral life, — are the victims of our superstitious 
orthodoxy: by misguidance in youth and per- 
secution in manhood we have driven them on, 
step by step, till they have made and it was ap- 
parently their duty to make those fatal experi- 
ments on themselves which have thereby, and 
perhaps only thereby, become unnecessary for 
those who can learn truth by their errors. 

But what is the remedy for this disease of 
scepticism ? For the individual there may be, 
perhaps can be, no complete cure within the 
limits of his short life on earth j because he is a 



WHAT REMEDY FOR SCEPTICISM? 105 

member of a society which has an indefinitely 
prolonged and progressive existence, and of the 
defects and diseases of which at any given mo- 
ment he must bear his share, whether he be 
actively or only passively co-operating with the 
other members in working out the remedies and 
the healthy growth in which also he shares with 
them. Healthy action is indeed more or less 
possible to the mind, though it may not be able 
entirely to shake off its scepticism thereby, nay 
though it should only maintain instead of ad- 
vancing its position. But what is healthy mental 
action in each man, each must decide for 
himself from the indications of his own ex- 
perience. Let him seek for the truth with as 
thorough disregard of consequences as Strauss 
himself can boast : let his conviction, that to 
him the question is not one of criticism but of 
life and death, impart all its earnestness, but 
no bias, to his search : but let him not forget 
that the failure of religious, prayerful, earnest- 
ness in such inquiry is a certain indication that 
diseased is superseding healthy action of the 
mind. For a man may begin thus earnestly, 
and yet presently find that his faith in Christ 



106 POWERS OF REAL INQUIRY 

and the Bible is giving way before his inquiries : 
and if he does so, he must look to the prac- 
tical results. This faith is not an opinion 
formed by logical inference and comparison of 
probabilities, and which therefore must stand 
or fall as these may do, but trust in a Person 
and in that Person's communications of His 
will, — a fact, and not an opinion at all; and 
therefore any investigations which the indi- 
vidual finds hostile to his clear recognition of 
what he has already ascertained to be a fact, 
and a fact of vital importance, on grounds which 
transcend and are independent of logic, are cer- 
tainly unhealthy for him, and can only lead 
him to error. Pie must admit that this is so 
only to him individually, and because of the 
antecedent weakness or other deficiencies of his 
mind ; for neither logic nor criticism nor any 
other just operation of the intellect can really 
contradict facts, though many facts are beyond 
or beside their reach : but if a man sees clearly 
that by pursuing a certain line of investigation 
he shall arrive not at new truth, but merely 
at the denial of a truth he has already ascer- 
tained, he will show less love of truth than 



VARY WITH INDIVIDUAL MINDS. 107 

aberration of conscience if he persists in that 
investigation. Truthfulness no more requires 
a man to destroy his faith unless he can prove 
its reality by logic than charity requires him to 
beggar himself and his wife and children in 
order to relieve the poor. In this as in every 
other human activity there must be a prudential 
consideration of what the limitations and defi- 
ciencies of human powers make possible to the 
individual. Beyond these limits he must be 
passive. Since scepticism is a disease he must 
in great part meet it by patient endurance 
while he abstains from all useless struggles to 
work himself into a more healthy state of mind, 
and instead carefully husbands such weak vital 
energies as still remain to him, and so waits 
quietly — as men wait in chronic diseases of the 
body — if perhaps an insensible action from 
within, working day and night he knows not 
how, may effect a cure from within where all 
external doctorings have proved worse than 
useless. And if the cure does not come in this 
way either — as it does not always — still pa- 
tience through faith in Christ is the ultimate 
rule : the end may not be in this world, yet 



108 THE CHURCH. 

6i the vision is for an appointed time, but at the 
end it shall speak and not lie ; though it tarry 
wait for it, because it will surely come, it will 
not tarry." 

But as regards the Church, the body of be- 
lievers, into which this scepticism is eating in 
every direction, the case presents other aspects, 
and suggests other arguments and objections, 
though such as have been in some degree anti- 
cipated in speaking of the individual. 

Man is spiritually as well as naturally a two- 
fold being, personal and social : he is a member 
of Christ and child of God, and also a member 
of the Church of Christ and Family of God ; 
and therefore he has in things spiritual, as in 
things natural, a twofold means of learning 
truth. A man's stock of the knowledge and 
wisdom which relate to this life would be very 
poor if it were only what he had collected for 
himself, and not the accumulations of his race 
in all times and places ; and on the other hand 
he is unable to make any worthy use of this 
heritage except in as far as the cultivation of his 
own mind qualifies him for the vital assimilation 
and reproduction, and not merely the retentive 



TRUTH AND FAITH. 109 

possession or clever distribution, of these fruits 
of the universal human mind. And so it is with 
spiritual wisdom, which must be derived at once 
from the Christian's personal knowledge of God 
and of the mind of God, and from that accumu- 
lated and accumulating knowledge which is the 
common possession of the whole Church. But 
Truth is Truth before and a bove the Church ; 
the faith of a Christian man is on the one hand 
personal trust in a divine and present Lord, with 
an affectionate reliance on His truth before we 
understand it ; and on the other an actual ap- 
prehension by our intellectual faculties that this 
truth is real, and no less satisfying to our reason 
than to our heart ; and hence it follows that all 
such notions as that " we must obey the Church 
though it should command us to believe that 
black is white" fall to the ground of themselves. 
They have simply no meaning when applied to 
the belief of Truth, for they stand in no relation 
to their subject matter, the fallacy being that an 
illustration (possibly useful as an illustration) 
taken from the obedient conduct which a soldier 
owes his officer, or a citizen his laws, has been 
turned into an argument which overlooks the 



110 NEW TEUTHS ORIGINATE 

difference in kind between conduct and faith. 
Nor will any enlargement of the definition of 
the Church (which indeed I use in its widest 
and therefore properest sense of the whole body 
which holds Christ as its head) affect this subor- 
dination of the Church and its authority to that 
which is true in itself. But though no real 
seeker for truth will take the dicta of the Church 
as a substitute for it, he will (as I have already 
said) be aware that he will find little truth if he 
has not the wisdom of the whole body to help 
his own ; and therefore he will always gladly 
listen to the teachings of the Church, and sus- 
pend his own judgment till he has fully informed 
and possessed himself of all that they offer 
him; — nay, the consciousness of the fallibility of 
his judgment even when most sustained and 
enlightened by the Holy Spirit will often cause 
him to continue that suspension, even when no 
examination of the particular teaching of the 
Church convinces him of its soundness. 

Yet it is no less true of the spiritual than of 
each earthly society, that every new discovery 
and every new activity originates not with the 
society, but with some individual member of it 



WITH THE INDIVIDUAL. Ill 

who anticipates in his own person the new want, 
and the necessity for satisfying it, somewhat 
before it is felt by the body at large. And if a 
member of the Church finds that he is vainly 
applying to her for help and guidance in any 
matter, he may be sure that this is the sign that 
it is his business in however small a degree to 
help her. For though the Church as a whole 
has a life of its own, which is indeed the Holy 
Ghost dwelling in it, yet it is not the less true 
that each member possesses the same life organi- 
cally in himself ; so that the life of the whole 
at once sustains and is sustained by the life of all 
the parts, derived by each directly from Christ 
himself i( from whom the whole body fitly joined 
together and compacted by that which every 
joint supplieth, according to the effectual work- 
ing in the measure of every part maketh increase 
of the body unto the edifying of itself in love."* 
And therefore the least of us must not forget — 
he will deny the Spirit of Christ within him if 
he does not assert — that fallible and actually 
faulty as his judgment is he is himself directly 
taught of God, and not merely through the 
* Ephesians, iv. 16. 



11.2 DUTY OF CAUTION. 

medium of the Church ; and that not only has 
he a voice as a member of the Church in her 
decisions, but also the power in virtue of God's 
direct teaching of himself to add something to 
the general stock of knowledge ; and that his 
contribution cannot be so small (if he be indeed 
a Christian and derive his light from Christ) as 
that the Church can say " we have no need of 
it." Only we must take heed that we do always 
remember, and that not by verbal profession but 
by effective mental discipline, the faulty condi- 
tion of our minds which have to receive and 
reflect the divine light, and how inevitably we 
distort and darken it in the transmission in ways 
and to an extent of which, from the nature of 
the case, we cannot be ourselves conscious at the 
time : so that while the most ignorant man has 
a right to believe that he can impart for the 
general profit any truth which he has had to find 
for himself because it was not already in the 
general stock, the wisest man is bound to re- 
member that only by repeated examination and 
discussion, and the application of the various 
tests which time and God's providence supply, 
can the truth be sifted from the errors which 



FREE DISCUSSION. 113 

will undoubtedly be found mixed up with his 
ablest views and statements : and that till after 
this process is completed his are but private 
opinions and not yet an expression of the mind 
of the Church. 

But the chief of these tests, and that for 
which there is no conceivable substitute, is free 
discussion. If opinion in good men is but 
knowledge in the making (as Milton says), dis- 
cussion is one half the process by which it is 
made, as the other half is individual examina- 
tion. Nor can I agree with those who think 
that there is danger of our shaking the faith of 
our brethren by the promulgation of our own 
conclusions from such examination, if they 
should contradict received opinions. If a man 
has inquired thoughtfully, earnestly, and in the 
fear of God, he has inquired also by help of the 
Spirit of God, and whatever amount of human 
error there may be mixed up with his conclu- 
sions there will certainly be some divine truth 
also ; and the truth is well worth having even 
at the cost of the errors. The objections and 
the scoffs of the mere sceptic whose aim is not 
i 



114 KELIANCE ON PREJUDICES 

to discover the truth, but only to attack preju- 
dices and superstitions, or what he deems such, 
may be injurious to the faith of those who can- 
not meet his attacks with equal alertness of 
intellect : but the earnest Christian seeker 
after truth will not touch the faith though he 
must the prejudices and superstitions — for we 
all have these latter though they are often quite 
other than what the sceptic supposes, or at least 
have a foundation of reason which he cannot 
discern. And though I do not dogmatise as to 
other times and circumstances, I venture to 
say that in our own time nothing is doing such 
real injury to the faith of the Church as this 
dread of disturbing it. The longer we delay to 
purge away our prejudices and our superstitions 
by admitting the genial light of truth the more 
confirmed do they become, till in the end they 
have to be broken up by the reckless scepti- 
cism which superstition always engenders in the 
human mind at last, and which when engen- 
dered not only destroys its own parent but also 
— for the time and as far as possible — the 
truth itself. The Church in England is just 



THE WORST DEFENCE OF FAITH. 115 

entering on the severest conflict in behalf of the 
Bible which she has yet known : but though 
she is daily strengthening the moral position of 
the Bible, by making us feel increasingly that it 
is a book of life, she shows little sign of any 
preparation for its intellectual defence beyond a 
reliance on the prejudices of her numbers in 
behalf of their accustomed routine of opinions. 

But is not this refusal to investigate preju- 
dices for fear of disturbing faith, in accordance 
with the parable of the Wheat and the Tares ? 
No : not in our day, and in the actual state of 
the Church. What the parable means for us is, 
that neither the Church nor any member of the 
Church can, without perilling the faith of each 
and of all, oppose the free growth of the good 
seed of earnest truth-loving inquiry after Truth. 
This earnest desire for the truth in all that 
relates to the Bible, which is showing itself in 
every direction in spite of all the mistaken 
though often honest efforts of orthodoxy to re- 
press them, is the good seed which He who is 
the Truth is sowing in men's heart and making 
to grow "night and day they know not how :" 
i2 



116 OUR RETICENT ORTHODOXY. 

and though the tares of doubt and scepticism and 
low mistaken notions of the plans and the power 
of God do habitually make their appearance 
along with the true wheat, still our prescribed 
and plain duty is to suffer the tares for the 
sake of the wheat, and to leave to the Lord of 
the harvest to exterminate the former in His 
own time and way. God offers us new and 
farther knowledge of Himself, and of His ways 
and works, on the mysterious condition that 
this knowledge shall be accompanied by the 
appearance of errors which only He himself 
can separate from the truth, and which He will 
only separate in His own time without any dic- 
tation from us : shall we refuse the offer be- 
cause of the condition? Our faith is indeed 
weak and tottering enough : no thoughtful man 
can look into his own heart, or into what may 
be plainly discerned of the hearts of his neigh- 
bours, and not be aware that under the thin 
crust of our reticent orthodoxy volcanic fires are 
slumbering. The men who have gone out 
from among us openly declaring that honest 
investigation of received opinions about Chris- 



RITUALS AND ARTICLES. 117 

tianity has compelled them to abandon it for 
pure theism, or else that a still severer logic has 
shown them that not theism but atheism must 
be their end if they do not take refuge in the 
infallible authority of Rome — these are but the 
representatives of an ever-increasing number 
who are silently yielding themselves to the 
prospect of a like fate, because they see no help. 
And so they fall : so any one of us may fall at 
any moment, because we will not trust God to 
strengthen our weak faith in His own way; 
because we will maintain it by the pride of an 
unsympathising formal orthodoxy instead of by 
that frank and free discussion of our doubts and 
perplexities which would itself be a truer symbol 
and earnest of Church communion, and of the 
presence of Him whose presence makes the 
Church, than either rituals and dogmas, or tra- 
ditional interpretations of Scripture* There is 
a schismatic temper which leads us to deny 
Church fellowship to men who believe in 
Christ, because they will not deny Him by the 
admission that the faith which is His gift is 
worthless if not supplemented with our rituals 
i3 



118 THE BODY POLITIC 

and articles : and it is only another manifesta- 
tion of the same spirit which excludes those 
who will not, because the God of truth forbids 
them, worship at the shrines of a traditional 
bibliolatry. And so we excommunicate each 
other because we will not admit on either side 
that the light should be set in the candlestick 
of plain speaking, and not under the bushel 
of orthodox formulas. 

Our religious life in relation to the Bible — 
and without the Bible there can be no religious 
life long — is all sickly and flabby and stunted for 
want of free discussion. We keep our Body 
Politic in sobriety no less than vigour of health 
by a discussion as free as the air we breathe, 
and which we permit one-sided or unwise or even 
bad men to use in their way because so only can 
the wise and good use it effectively for the 
common weal. We do this and laugh or grieve 
at the panic-stricken rulers of the Continent 
who repress with the eyes and hands of an ever- 
present police each natural and in itself inno- 
cuous expression of thought and feeling. But 
in religion we liberty-prizing English are 



AND THE BODY SPIRITUAL. 119 

very Austrian s : in every social meeting, almost 
in every household, we have some member of 
a spiritual police which is ever ready to make 
a man an offender for a word, and to exert an 
activity in suspecting evil which is only equalled 
by its incapacity for apprehending the utterance 
of truth or reason, And it does its work just 
in the fashion of its civil counterpart : for if 
some individual who still retains a more than 
ordinary loyalty to the orthodox creeds should 
therefore make an effort to defend them by in- 
sisting on their applicability to the new wants of 
men's minds, him it discovers and denounces 
and casts out of the synagogue ; but the greater 
number of inquirers our police-system merely 
(yet how effectively we all know) represses into 
a mental and spiritual condition which too often 
suggests the question whether a rational refor- 
mation is still possible, or whether there only 
remains for us the alternative of a volcanic 
torrent of atheism or a Byzantine Christianity 
in which faith and scepticism will be but con- 
tending forms of death and corruption. Soli- 
tudinemfaciunt, pacem appellant. 
i4 



120 BLESSINGS OF LIBERTY. 

But let ns only allow ourselves the same 
liberty in theological as we do in political thought, 
and we shall find that the good and wise will 
thus acquire a power in maintaining the truth 
to which they as well as we are now strangers. 
The Germans reverse our habit, and allow in 
theology the freedom of discussion which they 
forbid in politics, and with answerable results. 
Though no help which they can give us will 
ever be more than a most inadequate substitute 
for a home-bred theology — since we want men 
and minds, and those of the English stamp, and 
not merely ready-made books — yet it is on the 
Germans that we are up to this time wholly 
dependent for our defences of the Bible against 
our own as well as their sceptics : and indeed it 
is impossible to read the pages of an Olshausen 
or a Neander and not be sensible how much 
they and the Churches to which they have mi- 
nistered did and must profit by the liberty of 
unlimited discussion ; and how they because 
they "try all things" are able to "hold fast 
that which is good" with a healthful masculine 
grasp of which we have hardly a dream. 



PROMISE OF THE FUTURE. 121 

Since then there is a Body Spiritual as well as 
a Body Politic, and since the former, which 
is the Church, has a life — a divine life — proper 
to itself and from itself diffused into all its mem- 
bers, it is to the invigoration of this life in ac- 
cordance with God's laws of life that we must 
mainly look for the cure of scepticism with its 
painful perplexities and doubts in the individual 
member. And then it will be seen that this 
transient evil has been the opportunity for a 
permanent progress of good. Nay, he who 
looks well may perceive even now that the 
future is full of promise that our faith in Christ 
shall be — not petrified into Romanism nor 
evaporated into Pantheism but — established on 
the ground of positive knowledge as it never 
has been yet. Our lack of love for truth, and 
distrust of the power of truth, may prolong the 
evil of our present miserable division of labour 
in which one set of men attack the faith in order 
to eliminate superstitions, and another uphold 
superstitions lest the faith should go with them ; 
but the time must come when the true relations 
of the negative and positive methods of inves- 



122 PROSPECT OF A POSITIVE THEOLOGY 

tigation will be recognised by the Church and 
each member of it who desires to have a reason 
for the faith that is in him. Then it will be 
found that we have more than compensation for 
our lack of that readiness to conceive of miracles 
which our fathers had because they had not our 
clear views of the invariable laws of nature. In as 
far as their ignorance helped them, it was a poor 
kind of help which from its nature was certain to 
break down at last : but when the scientific method 
of investigation which has dispersed that ignor- 
ance as to physical sciences shall have been 
effectively applied to theology ; — when our or- 
thodox superstitions and our sceptical theories 
which are but varieties of the " first notions of 
the intellect" which Bacon pronounces to be 
"radically vicious, confused, badly abstracted 
from things, and needing complete re-examina- 
tion and revision," shall have been alike sub- 
jected to that intellectual discipline which, in 
theological no less than in physical science, 
" must purge our sight before we can receive 
and contemplate, as they are, the lineaments of 
truth;" — then we shall see clearly that, in the 



FREE FROM SCEPTICISM AND SUPERSTITION. 123 

one case as in the other, reason requires and only 
prejudice could forbid us to accept conclusions 
which " stand in open and striking contradic- 
tion with those of superficial and vulgar obser- 
vation, and with what appears to every one until 
he has weighed and understood the proofs to 
the contrary, the most positive evidence of the 
senses." * 

* Quoted from Sir J. Herschel's Astronomy, as are 
the words from Bacon, by Mr. Grote, in his chapter on 
Socrates {Hist, of Greece, vol." viii. chap. 68.), which I 
would recommend to the reader as full of instruction as 
to the difference between the method of positive, scien- 
tific, investigation, and those of metaphysical scepticism 
and unverified tradition and sentiment. 



THE END. 



London : 

A. and G. A. Spottiswoode, 

New-street-Square. 



Lately 'published, by the same Author, 

HEBREW POLITICS 

IN THE 

TIMES OF SARGON AND SENNACHERIB: 

AN INQUIRY INTO THE HISTORICAL MEANING AND PURPOSE OF THE 
PROPHECIES OF ISAIAH. 

Demy 8vo., price 14s. cloth. 



" Mr. Strachey makes use of the monumental remains from the 
palaces of Sargon and Sennacherib to confirm the truth of the 
Hebrew records ; nor is his critical acumen less observable in ap- 
plying literary illustrations to throw light on passages of Isaiah 
which have appeared doubtful or obscure. In all this good service 
is done to the cause of religious truth as well as to historical know- 
ledge. ... To the Biblical scholar, as well as to the student of his- 
tory and of politics, Mr. Strachey's volume is full of interesting and 
important matter." — Literary Gazette. 

" The production of a man of learning and independent thinking. 
The object of the writer is not so much theological as ethical — 
the ethical principles being mainly those regarded as conducing to 
the power, stability, and happiness, of nations. There is something 
manly in the conception of such a work, and the working out of 
_the conception, though, in our judgment, by no means free from 
error, is vigorous and instructive. . . . ' The reader,' says Mr. 
Strachey, ' must not suppose that I have employed the writings of 
Isaiah to set forth and enforce some system of dogmas, political or 
theological, of my own. I have applied myself to the prophet 
simply to learn from him whatever I might find he had to teach 
an English citizen : I have taken the book as it stands : and while 
availing myself of the stores of thought and learning which the 



commentators of various schools have provided, I have, to the best 
of my ability, handled the book itself by the method of the Niebuhrs 
and the Grotes, and treated it as they — with thorough freedom and 
thorough reverence — treat the classical books' (Preface)., This is 
a just account of the book. . . . The historian, the politician, and 
the divine may read it with advantage." — British Quarterly Review. 

" Our author commences his work by some general statements 
relative to the highest intellectual aspect of the political element in 
ancient and modern times. . . . His views of the Hebrew people 
in their genius, their political system, and their relation to the laws 
of God's government of the world, are clearly and well stated, and 
enable him to direct attention to principles of profound truth and 
universal application. . . . The relation in which Israel and Judah 
stood to the two great monarchies of Egypt and Assyria .... is 
very ably traced and illustrated both by the Bible narrative and by 
the recently discovered Ninevite inscriptions. . . . Mr. Strachey's 
practical criticism, political sagacity, and knowledge of mankind, 
have enabled him to present a wonderfully intelligible view of the 
probable interior workings of political parties at Jerusalem, in that 
period. A brief Bible hint suffices him. He takes it up, traces it 
out, shows the struggle of a majority and a minority among the 
Hebrew statesmen at the court of Hezekiah, marks the influence 
of Isaiah, and records the fall of the erring and secular politician. 
This he illustrates by directing attention to some similar struggle 
among rulers and nations in ancient times, or in those of more 
modern date, — it may be with regard to Prussia, to Switzerland, to 
the German war of freedom, or to some equally striking event in 
the recent political history of Europe. 

" In the course of his investigations he comes in contact, succes- 
sively, with those deep and difficult questions which have long been 
discussed by commentators, and does not hesitate to give his own 
views regarding them. Those views have generally a very agree- 
able freshness and freedom, though they do not always command 

our assent Having entered our caveat, we can, in almost 

all other respects, express very cordially our strong approbation of 
Mr. Strachey's very able and well-timed work. It is full of true 
and well-stated historical, political, and moral principles. It mani- 
fests the prevalence of a profound belief in the truth of Scripture, 
and a sincere desire to employ that truth as the only sure guide of 
human conduct, private, public, and national. It displays a wide 



range of knowledge, a penetrating perception of the right and the 
good, and great practical sagacity. It makes a wise and skilful 
use of the recent Assyrian discoveries, . . . and it abounds with 
passages of powerful and eloquent writing, equally fitted to convince 
the mind and warm the heart of the intelligent reader." — Edinburgh 
British and Foreign Evangelical Review. 



AN ALPHABETICAL CATALOGUE 

OF 

NEW WORKS 

In GENERAL and MISCELLANEOUS LITERATURE, 

PUBLISHED BY 

Messrs. LONGMAN, BROWN, GREEN, and LONGMANS, 
PATERNOSTER ROW, LONDON. 



CLASSIFIED INDEX. 



Agriculture and Rural 
Affairs. 

Pages 
Bayldonon ValuingRents, etc. - - 6 
"aird's Letters on Agriculture 8 

_ ecil's Stud Farm 8 

Loudon's Encyclopaedia of Agriculture - 17 

,, Self-Instruction for Farmers, etc. 17 

,, (Mrs.) Lady'sCountry Companion 17 

Low's Elements of Agriculture - 18 

Arts, Manufactures, and 
Architecture. 

Addison's Knights Templars 5 

Bourne's Catechism of the Steam Engine 7 

On the Screw Propeller - - 6 

Braride's Dictionary of Science, etc. - 7 

Cresy's Eucyclo. of Civil Engineering - 8 

Eastlake on Oil Painting ... 9 

Gwilt's Encyclopedia of Architecture - 11 

Jameson's Sacred and Legendary Art - 14 

Loudon's Rural Architecture - - - 18 

Moselev's Engineering and Architecture 21 

u Engine (The), by the Artisan Club 5 

Tate on Strength of Materials- - - 29 

s Dictionary of Arts, etc. - - 30 

Biography* 

es'sLife ofBaines - 6 

Bunsen's Hippolytus 7 

Foss's Judges of England - 10 

Freeman's Life of Kirby 
Haydon's Autobiography, 1 
Holcroft's Memoirs • 
Holland's (Lord) Memoirs 
Lardner's Cabinet Cyclopaedia 
Maunder's Biographical Treasury - 
Memoir of the Duke of Wellington 

„ Lord Peterborough 

Russell's Memoirs of Moore - 
Southey's Life of Wesley - 

,, Life and Correspondence 
Stephen's Ecclesiastical Biography 
Taylor's Lovola .... 

Wesley 



r Taylor 



Books of General Utility. 

Acton's (Eliza) Cookery Book - 5 

Black's Treatise on Brewing ... 6 

Cabinet Gazetteer (The) - - - 7 

„ Lawyer (The) .... 8 

Hints on Etiquette ----- 12 

Hudson's Executor'sGuide - 13 

„ On Making Wills - 13 



Pages 
• 16 

- 17 

- 17 



Lardner's Cabinet Cyclopsedia 
Loudon's Self Instruction 

,, (Mrs.) Amateur Gardener 
Mauuder'sTreasury of Knowledge - 

,, ScientificandLiteraryTreasury 

,, Treasury of History 

,, Biographical Treasury - 

,, Natural History - 

Pocket and the Stud - - - - 12 

Pycroft's Course of English Reading - 24 
Reece's Medical Guide - 24 

Rich's Companion to the Latin Dictionary 24 
Riddle's Latin Dictionaries and Lexicon 24 
Rogers's Vegetable Cultivator - - 25 

Roget's English Thesaurus - - - 25 
Rowton's Debater ----- 25 

Short Whist 26 

Stud (The) for Practical Purposes - - 12 
Thomson's InterestTables - 30 

Traveller's Library - - 31 

Webster's Domestic Economy - - 32 
Wilmot's Abridgment of Blackstone's 
Commentaries - 32 

Botany and Gardening. 



Lindley's Introduct 

Loudon's Hortus Bri 

,, Encyclopaedia otTrees& Shrubs 17 

,, ,, Gardening - 17 

„ „ Plants - - 18 

,, Self-Instruction for Gardeners 17 

„ (Mrs.) Amateur Gardener - 17 

Rivers's Rose Amateur's Guide - - 25 

Rogers's Vegetable Cultivator - - 25 

Chronology. 

Blair's Chronological Tables - - 6 

Bunsen's Ancient Egypt - - - 7 

Haydn's Book of Dignities - - - 12 

Nicolas's Chronology of History - - 16 

Commerce and Mercantile 
Affairs. 

Francis's Bank of England - - - 10 

„ English Railway - - - 10 

,, Stock Exchange - - - 10 

Lorimer's Letters to a Master Mariner - 1/ 

M'Culloch's Dictionary of Commerce - 19 

Steel's Shipmaster's Assistant - 28 

Symons' Merchant Seamen's Law - - 28 

Thomson's Tables of Interest - 29 



London: Printed by M. Mason, Ivy Lane, Paternoster Row. 



CLASSIFIED INDEX 



Criticism, History, and 
Memoirs, 

Pages 

Addison's Knights Templars 5 

Anthony's Footsteps to History - • 5 

Balfour's sketches of Literature 6 

Belfast's English Poets - 6 

Blair's Chron. and HistoricalTables - 6 

Burton's History of Scotland 7 

Bunsen's Ancient Egypt 7 

,, Hippolytus 7 

Conybeare and Howson's St. Paul 8 

Dennistoun's Dukes of Urbino 9 

Eastlake's History of Oil Painting - 9 

Felice's French Protestants - - - 10 

Foss's Judges of England - - - 10 

Francis's Bank of England - - - 10 

,, English Railway - . - 10 

,, Stock Exchange - - - 10 

Gleig's Leipsic Campaign - - - 31 

Gurney's Historical Sketches - - - 11 
Hamilton's Essays from the Edinburgh 

Review ---._. jj 

Haydon's Autobiography, by Tavlor - 29 

! 1 

Holland's (Lord) Foreign Reminis- 
cences - .... 12 
»* » WhigParty - - 12 

Jeffrey's (Lord) Contributions - - 14 
Kemble's Anglo-Saxons in England - 15 
Lardner's Cabinet Cyclopaedia - - 16 
Macaulay's Essays .... 13 

„ History of England - _ ]8 

Mackintosh's Miscellaneous Works - 18 
M'Culloch's Dictionary, Historical, Geo- 
graphical, and Statistical - -19 
Maunder's Treasury of History - - 90 
Marriotti's Fra Dolcino - - - iq 
Martineau's Church History - - 90 
Memoir of the Duke of Wellington - ti 
Merivale's Roman Republic - . on 
History of Rome ... 20 
Moore's (Thomas) Memoirs, etc. - .0, 
Mosheim's Ecclesiastical History - - 59 
Mure's Greek Literature ,. « _ ti 
Ranke's Ferdinand and Maximilian - 3, 
gall's Compai -.Dictionary 24 
Riddle s Latin Dictionaries - - - 94 
Rogers's Essays from the Edinburgh Rev. 25 
Roget's English Thesaurus - - - 2 r 
St. John's Indian Archipelago - - 25 
Schmitz's History of Greece - - . 2 Q 
Sinclair's Popish Legends - - - 26 
Smith's (S.) Lectures on Moral Philosophy 27 
Southey's The Doctor etc. - - _ 27 
Stephen's Ecclesiastical Biography - 28 

France LeCtUreS on the History of 
Sydney Smith's Works - • - " Z 27 
Taylor's Loyola . .. . ~ I 29 
,, V\ esley . 29 

Thirlwali's History of Greece - - 29 

Townsend's State Trials - - - - 30 
Turner's England during the Middle Ages 30 
, Anglo-Saxons - 30 

,, Sacred History of the World - 30 
Zumpt's Latin Grammar - - - - 32 



Geography and Atlases. 



Butler's Ancient and Modern Geography 
? , Atlas of General Geography 
abiuet Gazetteer (The) - 



Hall's Large Library Atlas - - 13 

Hughes (E.) New School Physical Atlas 31 

„ (W.) Australian Colonies - 13 

,,. ,, Mathematical Geography - 11 

Johnston's General Gazetteer - - 14 

M'Culloch's Geographical Dictionary - 19 

M'Leod and Weller's Scripture Atlas - 18 

Murray's Encyclopaedia of Geography - 21 

Sharp's British Gazetteer - - 26 



Juvenile Books. 

Amy Herbert ------ 

Anthony's Footsteps to History 
Calling and Responsibilities of a Go- 
Corner's Children's Sunday Book - 
Earl's Daughter (The) - 
Experience of Life (The) 
Gertrude ------- 

Graham's Studies from the English Poets 
Howitt's Boy's Country Book - - - 

„ Children's Year 
Laneton Parsonage - - - - 

Mrs. Marcet's Conversations - 
Margaret Percival - - 
Pycroft's Course of English Reading 



Medicine. 

Ancell On Tuberculosis - 

Bull's Hints to Mothers - 

„ Management of Children 
Copland's Dictionary of Medicine - 
Holland's Mental Physiology 
Latham On Diseases of the Heart - 
Moore On Health, Disease, and Remedy 



On Food and Diet 
Reece's Medical Guide - 24 

Thomas's Practice on Physic - - - 29 

Miscellaneous 
and General literature. 

Calling, etc. (The) of a Governess - S 

Carlisle's Lectures and Addresses - 31 

Eclipse of Faith (The) - 9 

Graham's English - - - - - 11 

Greg's Essays on Political and Social 

Science ------ 11 

Haydn's Beatson's Index - - - 12 

Holland's Medical Physiology - - 12 

Hooker's Kew Guide - 12 

Howitt's Rural Life of England - - 13 
,, Visits to Remarkable Places - 13 
Jeffrey's (Lord) Contributions - - 14 
Lang On Freedom for the Colonies - 15 

Lardner's Cabinet Cyclopaedia - - 16 

Loudon's(Mrs.)Lady'sCountryCompanion 17 
Macaulay's Critical and Historical Essays 18 
Mackintosh's (Sir J.) Miscellaneous Works 18 
Maitland's Church in the Catacombs - 19 
Memoirs of a Maitre d'Armes - - 31 

Pascal's Works, by Pearce - 23 

Pycroft's Course of English Reading - 24 
Rich's Companion to the Latin Dictionary 24 
Riddle's Latin Dictionaries and Lexicon 24 
Rowton's Debater ----- 25 

Seaward 's Narrativeof his Shipwreck - 25 
Sir Roger De Coverley - - - 26 

Sketches by a Sailor - - - - 26 

Southey's Common-Place Books - - 27 
„ The Doctor etc. - 27 



to Messrs. LONGMAN and Co.'s CATALOGUE. 



Pages 

Stow's Training System - - - - 28 
Sydney Smith's Works - - -27 

Townsend's State Trials - - - - 30 
Willoughby's (Lady) Diary - - 32 

Zumpt's Latin Grammar - - 32 



Natural History in 
General. 

Catlow's Popular Conchology 8 
Doubleday, Westwood, and HewHson's 

Butterflies ----- 9 

Ephemera and Young on the Salmon - 10 

Gosse's Natural History of Jamaica - 11 

Kemp's Natural History of Creation "- 31 

Kirby and Speuce's Entomology - - 15 

Lee's Elements of Natural History - 15 

Maunder's Treasury of Natural History - 20 

Turton'sShellsoftheBritfshlslands - 30 

Waterton's Essays on Natural History - 30 

Youatt's The Dog ----- 32 

,, The Horse - 23 



One Vol, Encyclopaedias 
and Dictionaries. 



ne's, of Rural Sports - - 
Brande's, of Science, Literature, and Art 
Copland's, of Medicine - - - 
Cresy's, of Civil Engineering - 
Gwilt's, of Architecture ... 
Johnston's Geographical Dictionary 
Loudon's, of Treesand Shrnbs 

,, of Gardening - 

,, of Agriculture - 

,, of Rural Architecture 
M'Culloeh's Geographical Dictionary 

,, Dictionary of Commerce 

Murray 's Encyclopedia of Geography 
Sharp's British Gazetteer - 
Ure's Arts, Manufactures, and Mines 
Webster'sDomestie Economy 



Poetry and the Dramai 

Ukin's(Dr.)BritishPoets - 
BailUe's (Joanna) Poetical Works - 
Belfast's Lectures ou the English Poets 
Dante, by Cayley - - - - 
Flowers and their Kindred Thoughts 
Fruits from the Garden and Field - 
Goldsmith's Poems, illustrated 
Goethe's Faust, by Falck Lebahn - 
Graham's Studies from the English Pets 
Kippis's Hymns - 
L.E.L.'s Poetical Works 
Linwood's Anthologia Oxoniensis - 
Macaulay's Lays of Ancient Rome - 
Montgomery's Poetical Works 
„ Original Hymns 

Moore's Irish Melodies - 

,, LallaRookh - 

,, Poetical Works - - - 

„ Songs and Ballads 
Shakspeare, by Bowdler - 

,, 's Sentiments and Similes 

,, '8 Snugs and Ballads 
S outhey's Poetical Works 

,, British Poets - 
Swain's English Melodies 
Thomson's Seasons, illustrated 
Watts's Lyrics of the Heart - 
Winged Thoughts - 



Political Economy and 
Statistics. 

Page 
Banfield's Statistical Companion - 
Caird's English Agriculture - 
Francis's Bank of England 

„ English .Railway 

„ Stock Exchange - 
Greig's Essays on Political and Social 

Laing's Denmark and the Duchies - 

„ Notes of a Traveller - 
M'Culloch'sGeographical,Statistieal,ai 
Historical Dictionary ... 

M'Culloeh's Dictionary of Commerce 






On Taxation and Funding 

,, Statistics of the British Empire 
Marcet's Conversations on Polit. Economy 
Pashley on Pauperism - 



Religious and Moral 
Works, etc. 



Bloomfield'sGreekTestament 

,, Annotations on ditto - 

„ CollegeandSchool ditto - 

Calling and Responsibilities of a Governess 
Conybeare and Howson's St. Paul - 
Corner's Sunday Book .... 
Dale's Domestic Liturgy ... 

Mr., ,,■!:,, ■ 

Earl's Daughter (The) ... - 

Eclipse of Faith (The) - - - 

Englishman's Hebrew Concordance 
,, Greek Concordance 

Experience of Life (The) - 

Felice's French Protestants - 

Gertrude ------- 

Harrison's Light of the Forge 

Hope's Brittany and the Bible 

Hook's (Dr.) Lectureson Passion Week 

Home's Introduction to the Scriptures - 
,, Compendium of ditto 

Jameson's Sacred and Legendary Art 

„ Monastic Legends - - » 

,, Legends of the Madonna 

Jeremy Taylor's Works - 

Kippis's Hymns - 

Laneton Parsonage - - - - — 

Letters to my Unknown Friends - 
,, on Happiness - 

Maitland's Church in the Catacombs 

Margaret Percival - 

M'Leod and Weller's Scripture Atlas 
i's Fra Dolcino 

Martineau's Church History - 
Church of Christ 

Montgomery's Original Hymns 

Moore on the Power of the Soul - 
„ on the Use of the Body 
„ on Man and his Motives - ,7 - 

Mosheim's Ecclesiastical History - 

Neale's Risen from the Ranks 
„ Closing Scene - 

,, Resting Places of the Just 
„ Riches that bring no Sorrow 

Newman's (J. H.) Discourses 

Pascal's Works, by Pearce - - 

Ranke's Ferdinand and Maximilian 

Readings for Lent - 

Robinson's Lexicon of the Greek Testa- 



CLASSIFIED INDEX. 



- - 26 

„..-.„ ..eeends - 26 

Smith's (J.) St. Paul's Shipwreck - - 27 

,, • (S^ Lectures on Moral Philosophy 27 

Southey's Life of Wesley - - - 27 

Stephen's (Sir J.) Ecclesiastical Biography 28 

Tayler'sfRev. C.B.) Margaret - - 29 

Lady Mary - - 29 

Taylor's (J ) Thumb Bible ... 29 

(Isaac) Loyola ... 29 

„ Weslev 29 

Tomline's Introduction to the Bible - 30 

Turner'sSacred History - - - 30 

Willoughby's (Lady) Diary - - 32 



Rural Sports* 

Blain e's Dictionary of Bural Sports 
Cecil's Stable Practice - 

„ Stud Farm - 
The Cricket Field - - - - 
Ephemera on Angling ... 

,, 's Book of the Salmon 
Hawker'slnstnutioiis to Sportsmen 
The Hunting Field - 

Loudon's Lady's Country Companion 
Pocket and the Stud - 

Practical Horsemanship - 
Pulman's Fly-Fishing - 
Stable Talk and Table Talk 
The Stud, for Practical Men - 
Wheatley'i Rod and Line 



The Sciences in General 
and Mathematics. 

Bourne's Catechism of the Steam Engine 7 

n the Screw Propeller 6 

Braiide's Dictionary of Science, etc. - 7 
DelaBecheontheGeolosrvofCornwall.etc. 9 

's GpolotricafObserTer - 9 

la Rive's Heetricity .... 9 

rsrhel's Outlines of Astronomy - - 12 

mboldt's Aspects of Nature - - 14 

,, Cosmos - - 14 

Holland's Mental Physiology - - 12 

1- ^Cyclopaedia - - 16 



Lardner's Cabim 

Great Exhibition 
Lund's Companion to fVood't Algebra - 



Moseley'sPractical Mechanics - - S 

,. Engineering and Architecture i 

Owen's Comparative Anatomy - - - 5 

Peschel's Physics 5 

Phillips'? Mineralogry - - S 

„ Pala?ozoicFossilsof Cornwall, etc. 2 



Pages 

Portlock's Geology of Londonderry - 24 

Smee's Klcctro-Metallurgy - - - 27 

Steam Entrine (The), by the ArtUan Club a 

Tate on Strength of Materials - - 28 

,, Exercises on Mechanics - - 27 

,, Mechanical Philosophy - - - 28 

Wood's Algebra, by Lund - 32 



Veterinary Medicine, 

Cecil's Stable Practice - - - - 

„ Stud Farm - 
The Hunting Field - 
The Pocket and the Stud - 

Practical Horsemanship - 
Stable Talk and Table Talk - 
The Stud for Practical Purposes 
Youatt'sThe Dog 



The Hon* 



Voyages and Travels. 



Adams's Canterbury Settlement 
Davis's China - 
Eothen - 

Forhes's Dahomey - 

Forester and Biddiilph's Norway 
Hope's Brittany and the Bible - 
Hughes's Australian Colonies - 
Hue's Tartary, Thibet, and China ■ 
Humboldt's Aspects of Nature 
Jameson's Canada .... 
Jerrmann'.s Pictures from St. Petersburg 
Lang's New South Wales 
Laing's Denmark - 



„ Notes of a Traveller - 
Lardner's London, etc. - 
Osborn's Arctic Journal - 
Peel's Nubian Desert 
Pfeiffer's Voyaue round the World - 
Power's New Zealand Sketches 
Richardson's Arctic Boat Voyage - 
Seaward's Narrative of his Shipwreck 
Snow's Arctic Voyag-e 
St. John's (H.) Indian Archipelago 

(J. A.) Isis ... 
Sutherland's Arctic Voyage 



Works of Fiction. 

Ladv Willoua-hbv's Diary 
Macdomld's Villa Veroc'chio - 
SirRoererDe Coverley - 
Southey's The Doctor etc. 



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10 



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16 



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EDWARD STRACHEY, 

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' He fought his doubts and gathered strength, 
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LONDON: 
LONGMAN, BROWN, GREEN, AND LONGMANS. 

1854. 



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